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DAMAGE BOOK 







A NEW HISTORY 

OF THE 

BOOK OF COMMON PRAYER 



MACMILLAN AND CO., Limited 

LONDON . BOMBAY . CALCUTTA 
MELBOURNE 

THE MACMILLAN COMPANY 

NEW YORK . BOSTON . CHICAGO 
DALLAS . SAN FRANCISCO 


THE MACMILLAN CO, OF CANADA, Ltd. 

TORONTO 



THE BOOK QE 
COMMON PRAYER 

WITH A RATIONALE OF ITS OFFICES 


ON the' basis of the former work by 
FRANCIS PROCTER, M.A. 

VICAR OF WITTON, NORFOLK 

REVISED AND REWRITTEN BY 

WALTER HOWARD FRERE, M.A. 

PRIEST OF THE COMMDNITY OF THE RESURRECTION 


MACMILLAN AND CO., LIMITED 
ST. MARTIN’S STREET, LONDON 
1920 



VlCARIO LEODENSI 

E.C.S.G. 

MAGISTRO DISCIPULU 
D.D. 



PREFACE TO THE REVISED 
EDITION 


Nearly half a century has passed since the first edition 
of Mr. Procter’s History of the Book of Coinnton Prayer 
was published : it has been a period full of an enthusiasm 
for liturgical studies which is almost, if not quite, with- 
out parallel. While these facts speak eloquently of the 
solidity and value of Mr. Procter’s work, they also ex- 
plain amply the reasons why it was necessary that it 
should undergo considerable change. In fact, while the 
general outline and plan has been retained, the greater 
part has been rewritten. * In the first section of the book 
the history of the Edwardine Prayer Books has espe- 
cially needed alteration, in view of much that has been 
discovered and printed since Mr. Procter wrote : the 
later history has been less altered. In the case of the 
Elizabethan Prayer Book the facts are still so scantily 
known, and in the later times they were already so fully 
known, that there has been little development of know- 
ledge ; while the relation of the controversies of the 
eighteenth century to the Prayer Book has not yet been 
properly investigated at all ; it is a field which certainly 
proved barren of results, and it would probably prove 
barren of interest also. 



vi 


PREFACE, 


But, beyond this revision of the history of the English 
Prayer Book since the Reformation, the attempt has 
been made to deal more fully with the history, both 
of the old Service-books, of which it was the lineal 
descendant, and of the old Services, which it contained 
in a revised form ; this has necessitated a new opening 
chapter to the first part of the book and the entire re- 
casting of the second part. 

While much, therefore’ of the former work has been 
superseded, and much new matter has been added, very 
little has been simply omitted. The section dealing 
with hymns and metrical psalms no longer reappears, 
since full information on such points is now available 
in Dictiona7y of Hymnology, Also the account of the 
adaptations made from the Prayer Book for the use of 
Nonconformist congregations is dropped, because it was 
very incomplete, and a full treatment of the subject would 
have required more space than was available or desir- 
able in a text-book of this character. But apart from 
these sections there has been little or nothing omitted 
which could still retain its place : and, if occasionally 
this conservatism has occasioned a certain want of pro- 
portion in the treatment of one or another topic, this 
seemed on the whole less objectionable than that readers 
should fail to find here any genuine pieces of information 
which hitherto they have been accustomed to find in 
their “ Procter/' 

In attempting to cover such an immense field of 
history, it is inevitable in a book of this scale that 
much should be stated very briefly and dogmatically, 
which would demand, if space allowed, a much fuller 



PREFACE, 


vii 


discussion or a much more balanced and reserved kind 
of statement. Such brevity and dogmatism is all the 
more’ deplorable in a study such as that of liturgical 
history, in which again and again evidence is painfully 
deficient, even upon points of first-class importance, and 
where deductions have to be drawn and theories con-‘ 
structed from data, which are only too lamentably 
insufficient. The main function of the Notes in a text- 
book of this sort is to supplement the brevity or defi- 
ciencies of the text, partly by giving references to the 
sources of information, partly by referring to other 
books, where the points in question are more fully dis- 
cussed ; sometimes also by sounding a warning note that 
the statement in the text is very disputable, by citing 
objections to it or giving alternative theories ; and occa- 
sionally by discussing points in detail when they are not 
too intricate, or when it was impossible to give a refer- 
ence to any adequate discussion of them elsewhere. 
There are a few cases where I have been obliged to state 
curtly conclusions, to which I have been led by inde- 
pendent investigation of MSS. and other primary sources, 
without being able either to refer to other books for 
more detailed information or to give at length the 
grounds or sources of my conclusions. With these few 
cases excepted, I hope that the Notes will enable 
the student to verify all the statements in the text, 
and to pursue the subject further and in greater detail. 

My first thanks are due to Mr. Procter himself (if 
indeed it is not an anomaly to thank him in a book 
which is still largely his own) for the generous confidence 
which has led him not only to suffer me to set about 



Vlll 


PRJEFACJS . 


the task of revision unhampered and unfettered, but also 
to be ready in every way to forward and facilitate the 
work. Among the many debts which I owe to friends 
and fellow students I must especially acknowledge my 
indebtedness to Dr. Hart, of Berkeley Divinity School, 
Middletown, U.S.A., for revising the account of the 
American Prayer Book, with which he had adorned the 
recent editions of Mr. Procter’s book, and to Bishop 
Hall, of Vermont, U.S.A., for his assistance in the same 
matter. The help with proofs and special points of the 
book which has been given by the Rev. F. E. Bright- 
man and the Rev. W. C. Bishop represents only a very 
small part of my wider obligations to them for know- 
ledge of the subject in general. My earliest and in 
many ways therefore my chiefest debt has been already 
recorded in the Dedication. Further thanks are due to 
the Rev. H. P. Currie and the Rev. T. A. Lacey for help 
and criticism, and to Miss Gertrude Simpson for lighten- 
ing the labour of the Index, 

House op the Resurrection, 

Mirfield, 

December 1900. 



PREFACE TO THE SECOND 
IMPRESSION 

A CONSIDERABLE number of corrections have been 
made, many of them of small moment, but some con- 
taining matter of such interest or importance that it is 
advisable to mention them here. 

(i) Mr. Brightman has pointed out the influence of 
the Cologne Antididagina on the Liturgy of 1549, and a 
brief reference to this has been inserted, (ii) A mention 
of Calvin’s criticism of the First Prayer Book is re- 
inserted, and in its right place ; it was formerly dated 
1548, but this is clearly a year too early, and the 
letter by being placed in 1549 becomes an intelligible 
and valuable comment on the new book. (iii) The 
course of the revision in 1552 is made more clear 
by a letter of Peter Martyr which has not hitherto 
attracted the attention that it deserves. (iv) The 
account of the coronation of Elizabeth is corrected to 
the best form of compromise which can be made between 
the conflicting temporary accounts. And (v) a far clearer 
statement of the genesis of the Elizabethan Book is 
given. Dr. Gee has lately put forth a new theory on 
this point,’ but while acknowledging how much he has 
done to clear up the subject, I cannot but feel that a 

^ The EUzahethan Prayer Bcok^ pp, 54 and fT. 



X 


PREFACE TO THE SECOND IMPRESSION 


searching scrutiny of the records leads to a different 
conclusion, which when stated, moreover, carries more 
conviction with it.^ (vi) I am convinced that there is 
sufficient evidence, following the line of the arguments 
of the Bishop of Salisbury,® that the Elizabethan Prayer 
Book was held not to forbid but rather to permit 
under certain restrictions the communicating the sick 
with the reserved sacrament ; the passage to which I 
have referred in Hill’s Communicant instructed leaves 
no room for doubt on this point, and it follows the line 
of Calvin’s letter, also cited there. And viewed in the 
light of this evidence, the language of Jewel and Sparrow, 
and perhaps even the puzzling provisions of the Latin 
Book of 1560, for the first time become intelligible. It 
is impossible here to set out the whole argument, but I 
shall hope to return to it hereafter. 

These are some of the principal alterations and 
changes tliat have been made. References have been 
added to several books which have appeared since the 
first edition, and the List of Principal Authorities has 
been greatly enlarged, in the hope that it may serve as 
a guide to farther study. I have profited much by the 
criticisms of reviewers and the kindly con'ection of 
friends : to them a large number of minor alterations 
are due, and I beg to return them my best thanks. 

1902. W. H. F. 

^ See The Early Years of Eliza- Further Considerations on Public 
beth in Church Quarterly Review^ Worship, (190 1.) 

No. LV. 



PREFACE TO THE THIRD 
IMPRESSION 


The opportunity of a new edition has been utilized 
for the introduction of a number of small corrections 
and a few additions. There are further two alterations 
which, being of a somewhat larger nature, may be 
specially noted here. First, a clearer decision is 
expressed in favour of the traditional view that the 
Ornaments’ Rubric refers to the First Prayer Book 
(p. 362), and a more accurate account is given of the 
circumstances in which it came out (p. 105). Secondly, 
on p. 499 the description of the English Ante- 
Communion Service has been materially altered. 
Many thanks are due to kind friends and strangers 
who have pointed out mistakes both great and small. 


Mirfield, 

Jidy^ 1905 . 


W. H. F. 



CONTENTS 


Part I. 

GENERAL LITER ARV HISTORY OF THE BOOH. 
CHAPTER I. 

PAGE 

The Service-books in Pre-Reformation Times . . i 

I. Primitive Service-books : Mediaeval Service-books and 
their origin : Conflicting Rites and Uses : The position 
in England. II. Sarum Service-books, Ritual and Cere- 
monial : Books of private devotion : The spread of 
Sarum Use. 

Additional Notes. 


1. Lists of Service-books . 23 

2. The arrangement of Service-books 24 

CHAPTER 11 . 

The Earlier Stages of Change 26 


Foreign reforms: Quinones’ Breviary; Hermann’s Con- 
sultation: Changes under Henry VIII : the Litany 
and Primers, &c. ; Changes under Edward VI. ; Homi- 
lies and Injunctions, The Order of the Communion^ See. 

Additional Notes. 


1. Edwardian Choir-books 42 

2. The Reformed Primers 43 



CONTENTS. 


xiii 

CHAPTER III. 

PAGE 

The First Prayer Book 45 

Its Authors : The legislation in Parliament and Convoca- 
tion : Its objects and character : Its acceptance and 
refusal: The Ordinal: The Prayer Book in Ireland. 

Additional Note. 


The Book of Co 7 nmon Prayer Noted 65 

CHAPTER IV. 

The Second Prayer Book 66 


The failure of Uniformity : Destruction of altars : Dissatis- 
faction of the Reform party : Disputes about Vest- 
ments : Influence of Foreigners : Bucer’s Censura and 
MartyPs View ; Revision in Convocation and Parlia- 
ment : Changes made : Publication delayed : The 
Black Rubric : Fate of the Book. 

Additional Note. 


Influence of Foreigners 86 

CHAPTER V. 

The Elizabethan Prayer Book 91 


Queen Mary’s reign : The history abroad : Accession of 
Elizabeth : First steps to revive the Reformation : Re- 
vision by a Committee of Divines : Overruling by the 
Court and Parliament : The changes made : Accept- 
ance of the Book : Royal Visitation : The Latin Book : 
Ireland : Additional services : Amendment of Kalendar 
and Lectionary : Subsequent history in Convocation 
and Parliament 

Additional Notes. 


1. Versions of the B. C. P 116 

2. Musical Services 125 

3. Books of Private Devotion 126 



XIV 


CONTENTS, 


PAGE 


4. A description of the Liturgy 129 

5. Puritan Substitutes for the B. C. P 131 

6. Puritan Editions of the B. C. P 133 

7. Abridged Prayer Books 13S 


CHAPTER VI. 

The Prayer Book from the Accession of James L 
TO THE Death of Charles 1 136 

Puritan objections : The Millenary Petition : The Hampton 
Court Conference : Revision ; The changes : In Scot- 
land, abortive efforts : New projects under Charles L : 

® The Scottish Book of 1637 : Parliamentary action in 
England : The Prayer Book suppressed : The Directory 


substituted. 

Additional Note. 

The Directory , 158 

CHAPTER VII. 

The Prayer Book IN .the Reign OF Charles II. . . 163 


The Declaration from Breda : Nonconformist plans : The 
Book restored : Negotiations and the Savoy Conference : 
Revision by Convocation ; Parliamentary action : The 
alterations : Further action : In Scotland and Ireland : 
New Versions. 

Additional Note. 


The Work of Revision * 204 

CHAPTER VIII. 

The B.C.P. since the last Revision 206 


Attempted Revision under William JII. : The proposed 
alterations ; Rejected by Convocation : The XVIIIth 
and XIXth centuries : Late attempts at Revision and 
changes actually effected, 1871-1879 : Present position. 



CONTENTS. 


XV 


Additional Notes. 


1. The Nonjurors^ Service 226 

2. The Scottish Liturgy 228 

3. The Irish Prayer Book 230 

4. The Prayer Book in U.S.A 234 

5. Notices of certain Occasional offices 253 

i. Touching for the King^s Evil. 


ii. Prayer for the Fire of London 

iii. Convocation Service. 

iv. Admission of Papists. 

V. Bidding Prayer. 

DOCUMENTS. 


1. Hour Services from the Sarum Breviary 527 

2. The Deacon’s Litany of the Liturgy of S. Chrysostom . 269 

3. The Anaphora of the same 270 

4. The Mass according to the Use of Sarum 282 

5. Celebratic Ordinum 294 



XVI 


CONTENTS. 


Part IL 

THE SOURCES AND RATIONALE OF THE OFFICES. 

CHAPTER IX. 

« PAGE 

Introductory Matter, Title, Prefaces and 
Kalendar . 307 

I. Title Page. II. Prefaces : Daily Recitation : Of cere- 
monies : III. Origin of Divine Service : Psalmody : 

The Gloria Patri : Lectionary: IV. Foundations of 
the Kalendar : Moveable and Immoveable Feasts : In 
England : Sarum Kalendar : Church Seasons : Re- 
vision of the Kalendar : Preliminary Drafts and Prayer 
Book Kalendar : Prayer Book Lectionary. 

Additional Notes. 


1. Methods of Psalmody 345 

2. Table of Occurrence 345 


CHAPTER X. 

Morning and Evening Prayer 347 

1 . The Origin of Divine Service : The Hours of Prayer. 

II. Their Structure. III. Structural Modifications : 
CranmePs Drafts. IV. Introductory Rubrics, the Chan- 
cels and the Ornaments. V. Morning Prayer : The 
New Introduction : The Old Introduction : The Invi- 
tatory and Psalmody : The Lessons and Canticles : 

The Suffrages and Collects : The Closing Prayers. 

VI. Evening Prayer : Ps^lrjas and Hymns, 



CONTENTS, 


xvii 


CHAPTER XL 

PAGE 

The Litany and The Occasional Prayers and 

Thanksgivings . . . 405 

Origin of the term : Nature of the Service and transform- 
ation of it : In England, mediaeval use : The English 
Litany : The invocations, deprecations, obsecrations, 
and intercessions ; Versicles : Intercession in time of 
war: Textual changes: Use of the Litany: Occa- 
sional Prayers : Thanksgivings. 

CHAPTER XIL 

The Administration of the Lord’s Supper or Holy 

Communion 430 

1 . Primitive Liturgies : Early documents and structure : 
Contrast of East and West. 11 . The Roman Canon: 
Contrast of Anaphoras. III. The English Canon of 
1549: Compared with the Latin. IV. The Roman 
Liturgy : The three main elements, the Chants, the 
Lessons, and the Prayers : Additional devotions 
V. The First Prayer Book. VI. The Second Book. 

VI 1 . The present Order : The Rubrics : The Prepara- 
tion : The Offertory : The Exhortations : The Order of 
the Communion : The Anaphora : The Administration : 

The Closing : The Rubrics : Rationale, 

Additional Notes. 


1. Early Testimonies to the Eucharist 506 

2. G alii can versus Roman 508 

3. The Scottish and American Liturgies 510 

CHAPTER XIIL 

The Collects, Epistles, Gospels, and Proper 

Lessons 522 


The two parts of the year : Nature of a Collect : Structure 
and use : Advent : Christmas : Epiphany : Lent : Holy 
Week : Easter : Ascension : Whitsuntide : Trinity : 
Saints’ Days. 

Additional Note. 

The Collects for the Sundays after Trinity 


• . SS3 



xviii 


CONTEl^TS, 


CHAPTER XIV, 

PAGE 

The Baptismal Services, with Catechism and Con- 
firmation 556 

I. Public Baptism : Primitive custom : The early nucleus : 
Patristic evidence : Rise and fall of the Catechu- 
menate : Roman service in the Seventh Centuiy : The 
Sarum Rite : Revision, and changes in 1552 : The 
Present service : Rubrics and Prayex's, Gospel, Ad- 
dress and Catechism : The Baptism and close. II. 
Private Baptism : Lay Baptism ; The supplementary 
service. III. Adult Baptism. IV. The Catechism. 

V. Confirmation. 

CHAPTER XV. 

The Occasional Services 608 

General character. 1 . Matrimony : History : The Sai'um 
Service and the B. C. P. II. Visitation of the Sick : 
Unction. III. Communion. IV. Burial Service : The 
mediaeval cycle of services : Adaptation and subse- 
quent changes. V. Churching, VI. Commination. 

Additional Notes. - 


1. The office of the Dead 644 

2. Prayers to be used at Sea 644 

3. State Services 645 

CHAPTER XVI. 

The Ordinal 648 


Early History in N. T. and early times. II. Mcdimval 
Latin services : Roman and Gallican : The fusion and 
late developments. III. The Ox'dcring of Deacons 
and Priests : Pontifical and Prayer Book : Influences 
evident in the changes : The Revision. IV. Consecra- 
tion of Bishops : Pontifical and Prayer Book : Revision. 

CHAPTER XVJL 

Epilogue 674 

Representative and comprehensive character of B. C. P. : 
Comprehension, not Compromise : The evasiveness of 
Puritans : False interpretations, both traditional and 
legal : Liturgical freedom for good as well as for evil : 

Its proper limitations. 




A LIST OF PRINCIPAL AUTHORITIES. 


[A.j TREATISES. 

Early Period. 

Warren, F. E. Liturgy of the Ante-Nicene Chttrch. (S.P.C. K., 1897.) 
A brief outline, with original texts. 

Pleithner, F. X. Aelteste Geschichte des Breviergebetes. Kempten, 18S7.) 
Probst, F. Litu?'gie der drei ersten christ lichen Jahrhunderte. (Tu- 
bingen, 1870.) 

Wordsworth, J. Minist 7 y of Grace. (London, 1901,) 

Deals with various subjects, chiefly of the Early Period, and is a valu- 
able starting-point for further study. 

Medieval. 

Martene, E. De Arttiquis Ecclesice Ritibus. 4vols. (Venice, 1783.) 
Several editions are available. 

Duchesne, L- Orighies dii culte chritie 7 t. (2nd ed., Paris, 1898.) 

These two books are invaluable, Martene is a storehouse both of texts 
and elucidations of many different rites, Duchesne is an admirable 
survey of the history of the Liturgy down to the time of Charlemagne. 


Batiffol, P. HistoBe dii Breviaire RoJiiain. (Paris, 1895.) E.T. by 
Baylay (London, 1898). 

Baumer, S. Geschichte des Brecvie^^s. (Freiburg, 1895.) 

Bocquillot, L. A. Traiti historique de la lilurgie sacrie. (Paris, 1701.) 
Bona, J. Opera. (Antwerp, 1667, and later editions.) 

Chambers, J. D. Dwine XVoi'ship hi Kngland in the X Tilth, XlVth, 
and XIXth Centuries, (1877.) 

Comper, J. A Popular Hand-book on , . . Liturgies. 2 vols. (1891.) 
Ebner, A. Quellenund Foi'schungenzur Geschichte des Missale l^omanuni. 
(Freiburg, 1896.) 

Krazer, A. Be Liturgiis. (1786.) 

A useful compendium. 

Le Brim, P. Explication de la Messe. 4 vols. (Paris, 1726.) 

A comprehensive survey of Christian Liturgies. 

Magistretti, M. La Liturgla della Ckiesa Milanese nel Secolo TV. (1899.) 
Probst, F. Sacranientarien und Ordines. (Miinster, 1892.) 

Die abendliindische Messe. (Munster, 1896.) 

Rock, D. The Church of our Fathef^s. 4 vols. (1849-53.) 

Contains much interesting information as to Services in England. 
Swcte, H. B. Sei'vices and Servite-books before the Refoi'mation. (1S96.) 

A short and excellent summary. 

Thalhofer, V. Handbuch der KathoHscken Liturgik. (1894.) 
Wordsworth, C. Mediceval Services in E^igland. (1898.) 

Zaccaria, F. A. Bibliotheca Ritualis. 2 vols. (Rome, 1776.) 

A useful index to previous writers, and directory of liturgical study. 



XX 


A LIST OF PRINCIPAL AUTHORITIES. 


[B.] TEXTS. 

I. Eastern. 

Brightman, F. E. Lit 2 i 7 ^gies Eastern aitd Western. Vol. i. (1898.) 
Contains the Eastern Liturgies, admirably edited from the MSS., with 
illustrations from Patristic writings. 

Older editions of these Liturgies are— 

Assemani, J. A. Codex Litiirgiais. 13 vols. (Rome, 1749- .) 

Hammond, C. E. Liturgies Eastern and Western. (Oxford, 1878 ) 
Neale, J. M. The Liturgies. (2nd ed., London, 1868.) 

E.T. (2nd ed., London, 1869). 

Renaudot, E. Litti 7 giarum Orientalium CoUectio. (2nd Ed., 1847.) 
Serapion Satramentary. Edited by Brightman in Joiinial of Theological 
Studies, October, 1899, ^md January, 1900. 
E.T. by Bp. Wordsworth of Salisbury. (S P.C.K., 1899.) 
Goar, J. Rituale G^’cecof'w/i. (1647.) 

Habert, I. Po 7 itiJicale. (1643.) 


Many modern Editions are available of the existing— 

Eiichologion. Y.vxo\6yiov rh fieya. Containing the Sacraments. 
Horologion. 'npoXSycov rh fieya. Containing the Divine Service. 
Compare— 

Maclean, A. J. East Syrian Daily Offices, transl. from Syriac. (1894.) 
Shann, G. V. Euchology of the Orthodox Church, transl. from Russian. 

Book of Needs. Do. ( 1 894. ) (1891.) 


2. Western. 

The Ancient Sacramentaries. 

Leonine. Ed. Feltoe. (Cambridge, 1896.) 

Gelasian. Ed. Wilson. (Oxford, 1894.) 

Gregorian. See — 

Pameliiis. Litin^gicon. (Cologne, 157 1.) 

Menard (Paris, 1642) and Mignc, P.L. L.N:.N:viir. 

Muratori. (Below.) 

Thomasius. Ope 7 -a. (Ed. Vezzosi, 1750.) Vol. V. 
Warren. Leofric Missal. (Oxford, 1883.) 

II. B. S. Missal of Robei-t of Jiunilges. 

Rule. Missal of S. Augustuii s, Ca 7 ite)-hu 7 y. (1896.) 
Galilean. See Muratori (below.) 

Thomasius. Opera. (Ed. Vezzosi, 1750.) Vol. VI. 
Neale and P'orbes- Gallicc% 7 i Liiiugics. (London, 1855- .) 

Issued in parts and never quite completed : but most 
valuable. 

These are collected in— 

Muratori, L. A. Liturgia Rof 7 ia 7 ta Veins. 2 vols. (Venice, 1748.) 
They are also reprinted in vols. Llll. LXXII. LXXIV. and LXXVllI. 
of Migne’s **Patrologla Latina.’* 

Note aiso— 

Wilson, H. A. Index to the Roman Sacramentaries. (Cambridge, 1 892. ) 
Delisle, L, M 077 oir£ sur da 7 iciens Sac 7 ‘a 77 /e 7 itai 7 'es. (Paris, 1S86.) 



A LIST OF PRINCIPAL AUTHORITIES, 


B.] TEXTS — C out in ued. 

The Old Roman Ordines. 

Mabillon, J. Mmenm Italicmii. Vol. 2. (Paris, 1689.) 

Reprinted in Migne, P.L. LXXVIII, 

Hittorp, M. De Divuiis EcclesicB Catholics Officiis. (Paris, 1624.) 
Many editions in XVIth and XVIIth centuries. 

The Liber Antiphonarius Missarum, or Gradual, 

Thomasius, Opej^a^ u. s. VoL V. 

Pamelius. Litiu'gicon. Vol. 2. 

also Migne, P,L. Lxxxviii. 

Gerbert, Moiiumenta. (See below.) 

The Liber Responsalis, or Antiphonal, 

Thomasius. Opera, tt. s. Vol. IV. 

Migne. P.L. lxxxviii. 

The Comes, or Lectionary. 

Thomasius. Opera, u. s. Vol. V. 

Zaccaria. Bibliotheca. (See above.) 

Ranke, E, Kirchliche Perihopensysfem. (Berlin, 1847.) 

Later Medleval Texts, 

1. English, 

Sarum Breviary. (Cambridge, 1879-86.) 

Sariim Missal. (Burntisland, 1861-1883.) 

Sartim Processional. Ed. Henderson. (Leeds, 1882.) 

Wordsworth, C. Salisbury Processions. (1901.) 

Sarum Manual. See Maskell : and York Manual. 

Sa 7 nim Martiloge as 7 ‘ead at Syoji. See H. B. S. 

Sarum Customs and Ordinal. See Frere, Use of Sarum. 2 vols. 
(Cambridge, 1S98 and 1902.) 

Sarum Gradtcal a 7 td Antiphofial. (See Plainsong Society, below.) 

York Ser-vice Books. See Surtees Society Publications for Breviary, 
Missal, Processional, and Manual. 

Hereford Missal. Ed. Plenderson. (Leeds, 1874.) 

Pontifical. See Maskell, below. 

See Surtees Society for Egbert’s and Bainbridge’s. 

Lacy’s. Ed. Barnes. (Exeter, 1847.) 

Bernham’s. Ed. Wordsworth. (Edinburgh, 1886.) 

For a list of English Pontificals see Frere, Po^itifical Sej-vices ( Alcvnn 
Club Collections, IV.). 

Primer. See Hoskins, Primers, Sarum, York, and Ro 7 ?ie. (1901.) 

Liltlehales, The Prymer. 2 vols. (1891.) And another 
like book in E.E.T.S. 

Maydeston. Direciorium Sacerdohun and Tracts. See H. B. S. 
Ordinale Exon. Ed. Reynolds, incomplete. 

Leg€ 7 ida Exon. Do. 

2. Scotch. 

Breviariim Aberao 7 iense. Ed. Blew. (1854.) 

Breviartiin Botha 7 iU 7 n. Ed. Macray. (1900.) 

Missale Ecclesia de Arbuthnot. Ed. Forbes- (1864.) 

Mis ale Dru 7 }imondie 7 ise. Ed. Forbes. (1882,) 



XJCll 


A LIST OF FR 2 NCIFAL AUTHORITIFS. 


[ B. TEXTS — Contimud. 

For collections of Texts now in progress see— 

Anctarium Soles mense. (Solesmes, 1900.) 

H. B. S. Publications of Henry Bradshaw Society ; especially valuable 
is The Westminster Missal. 3 vols. 

Plainsong Society. Facsimiles of Sarum Gradual and Antipkonal. 
Bibliotheque Liturgique. Ed. Chevalier. (Paris.) 

Pallographie Muszcale. Edd. the Benedictines, of Solesmes. 

Older collections of Texts are— 

Gerbert, M. Monumenta veteyls LittirgiiE Aleznannicce. Four parts. 
(S. Blasien, 1777-9.) 

flittorp, M. De divinis Fcclesm Caiholicm officii s. (Paris, 1624.) 
Contains the Ordines Romani and the writings of Early Mediseval 
litur gists : a most valuable collection. 

Masked, W. Monumenta Ritualia Ecclesice Anglicanic. 3 vols. 
(2nd ed., Oxford, 18S2.) 

A very useful collection of English Occasional Offices, with notes 
and dissertations. 

Thomasius. Opera. 6 vols. Ed. Vezzosi. (Rome, 1747-50.) 

Ambrosian, Mozarabic, and Irish Books. 

Ambrosian Sacramentary. See Aucianum Solc^mense. 

Beroldus- Ordines, Ed. Magistretti. (Milan, 1894.) 

Notitia Liturgies Ambrosiancje. Ed. Ceriani. (Milan, 1S95.) 

Pontijicale Ecclesice Medial. Ed. Magistretti. (Milan, 1897.) 

The modern Ambrosian Service-books are easily obtainable. 


Mozarabic Breviary. Migne, P.L. vol. LXXXVI. 

Mozarabic Missal. Ibid. vol. LXXXV. 

Liber Comicus. Ed. Morin. (1893.) 

Liiurgia Aniiqzia Hispafiica. J. Pinius. 2 vols. (Rome, 1746.) 


Bangor A ntiphoner. H. B. S. 2 vols. Ed. Wairen. 

Missale Vetus HiberniLum. Ed. Warren. {1879.) 

The Stowe Missal. Ed. McCarthy in Trans. Royal Irish Acad. 
" XXVII. 135. 

For this group see Warren, “Liturgy and Ritual of the Celtic Church.” 

[C] POST-REFORMATION TEXTS. 

Antididagmay sen Chris fiance et Caiholiae Religionis per Canon icos eccl. 

Coloniensis propugnatio. (Paris, 1549.) 

Burton, E. 7 'hree Pnmers. 1834. 

Documents relating to the Act of Uziiformity of 1662, (London, 1SC2.) 

A valuable collection. 

Dovvden, J. Annotated Scottish Communion Office. (1S84. ) 

Fragmentary Illustrations. Ed. Jacobson. (1874.) 

Containing documents of Bps. Sanderson and Wren. 

Hall, P. Reliquue Liturgue. (1847.) 

Fragmenta Liturgica. (1848.) 

Two valuable collections of services and documents. 



A LIST OF PRINCIPAL AUTHORITIES, 


xxiii 


[C.] POST-REFORMATION TY^yP^^—Cojitinued, 

Hermann, Abp. A Shnple and Religions Consultation, (London, 1548.) 
Keeling, W. Liturgies Britannicce, (1851.) 

The text of the various editions of the B. C, P. arranged in parallel 

columns. 

P.S. Parker Society Publications. 

Include the Edwardine and Elizabethan Service Books, public and 

private. 

Quignonez, F. Breviarium Romanian. Ed. Legg. (1888.) 

Richter, E. L. Die Evangeliscken Hirckenordiitmgen. 2 vols. (1846.) 

An invaluable collection of Lutheran Services. 

Sprott, G. W. Scottish Liturgies of the Reign of fames VI. (1871.) 

[D.] BOOKS ELUCIDATORY OF THE PRAYER BOOK. 

Blunt, J. IT. Annotated B. C. P. (Revised ed., 1895.) 

Burbidge, E. Liturgies and Offices of the Church. (1885.) 

Campion and Beamont. The Prayer Book interleaved. (loth ed., 1880.) 
Dowden, J. Workmanship of the Prayer Book. (1899.) 

Fallow, T. M. The Order of Baptism. (1838. ) 

Gasquet and Bishop. Edvoard VI. and the B. C. P. (1890.) 

Gee, 1 1 . Elizabethan Pj'aver Book. (1902.) 

Lathbury, T. History of the B. C. P. (1853.) 

Nicholls, W. Commentary on ike B. C. P. (1710.) 

Parker, J. Introduction to the Revisions. (1877.) 

The First Prayer Book. (1877. ) 

Contains the Text, with the later editions compared. 

These two books are the result of much patient investigation : they are 
indispensable, but not to be followed blindly. 

Pullan, L. History of B. C. P. (1900.) 

S.P.C.K. Prayer Book Commentary for Teachers and Students. (1891.) 
Scudamore, W. E. Noiiiia fyicharistica. (1872. 2nd ed., 1876.) 
Selborne, Lord. Liturgy of ifie English Church. (1878.) 

Sparrow, A. Rationale. (From 1658 onward.) 

Tomlinson, J. T. The Prayer Book Articles and Homilies. (1897.) 
Warren, F. E. Liturgy and Ritual of the Celtic Church. (188 1.) 
Wheatly, C. A Rational Illustration of the B. C. P. (Ed. Corrie, 1858.) 

[E.] HISTORICAL BOOKS, &c., BEARING ON THE HISTORY. 

A.C.L. Anglo-Catholic Library. 

Contains the Works of Andrewes, Laud, Cosin and others. 

Bruns, H. T. Canones Apostolorum et Conciliorum. (1839.) 

Bucer, M. Scripta Anglicana. (Basle, 1577.) 

Burnet, G. History of the Reformation. (Ed. Pocock, 1865.) 

C.H.S. Church Flistorical Society’s Publications. 

Cardwell, E. Documentary Annals fiam 1546-1716. 

Syftodalia from I S 47 ~ 1717* 

History of Conferences about the B. C. P. 

Contains a large number of the principal documents. 

Collier, J. Ecclesiastical History. (New ed. 9 vols. 1840.) 

Dixon, R. W. History of the Church of England from 1529 to 1570* 
6 vols. 


Invaluable for the history, 



XXIV 


A LIST OF PRINCIPAL AUTHORITIES, 


[E.] HISTORICAL BOOKS, Slc,-- C ontinued. 

Duchesne, L. Le Liber Pontificalis. 2 vols (Paris, 1886-1892.) 
E.E.T.S. Early English Text Society’s Publications. 

Frere. English Church, temp, Eliz. and James, (1904.) Vol. V. of 
Hist, Engl. Ch. (Edd. Stephens and Hunt.) 

Foxe, J. Acts and AIo 7 tuments. (New ed. 8 vols. 1837.) 

Gardiner, S. R. History of Englattd ixom. 1603 to 1642. lo vols. (18S3.) 
Had dan and Stubbs. Councils and Eccl. Documeftls, 3 vols. (1871.) 
Harduin, P. Concilia, ii vols. (1715.) 

Jacobs, H. E. The LtUhera^i Movement in England. (1892.) 

Lathbury, T. History of Convocation. (1853.) 

Lyndwood, W. Provmciale. (Ed. of 1679.) 

Mansi. Concilia. 

Parker Society publications. 

Contain a valuable series of liturgical texts of the Reformation period, 
besides other writings illustrative of the history, 

R.S. Rolls Series of Publications. 

Stone, D. Holy Baptism. (1899.) 

Strype, J. Wm'ks. (1820-1840.) 

Wilkins, D, Coficilia. 4 vols. (1737.) 

W.M.G. i.e. Wordsworth, Almistry of Grace. 



A NEW HISTORY 

OF 

THE BOOK OF COMMON PRAYER. 


PART I. 


LITERARY HISTORY OF THE BOOK. 




A NEW HISTORY 

OF THE 

BOOK OF COMMON PRAYER 


CHAPTER 1. 

THE SERVICE-BOOKS IN PRE-REFORMATION TIMES. 

I. 

The earliest information as to the services used in 
the Christian Church comes to us, not from the direct 
evidence of Service-books, but indirectly from other 
sources. The services were at first very free ; it was 
only by degrees that liturgical forrns of prayer were 
stereotyped, and until the forms had attained some 
fixity there was no great place for Service-books. 

None of the earliest of such books have survived, but 
quotations from the Liturgy exist in writers of the 
second and third centuries, increasing in volume as time 
goes on : some such quotations have been surmised 
to exist in documents of the first century such as 

B 2 


Frixnitlvs 

8«rvioe- 

bookfl 



4 


THE SERVICE-BOOKS IN 


Primitive 
Service- 
book 3. 


S. Clement’s letter/ and the Didache/ or even in the 
New Testament writings.® ^ 

Descriptions of services are given by Pliny in his 
celebrated letter to Trajan'^ {circa 112), by S. Justin 
Martyr in his First Apology (c. 148)® and at a later 
date in several passages of Tertullian and others. More 
full than these are the descriptions dating from the 
fourth century, such as those given by S. Cyril of 
Jerusalem in his Catechetical Lectures delivered in Jer- 
usalem in 348, and by S. Silvia of Acquitaine in her 
Peregrinatio ad loca sancta {circa 385): the former arc 
official comments on the Liturgy delivered by the 
Bishop,^ while the latter are a pilgrim’s descriptions of 
the services held in Jerusalem other than the Liturgy.'^ 
At an earlier date (c. 250), the interesting document 
commonly called the Hippolytean Canons, contains 
directions and formulas, for the Liturgy and other rites, 
especially Ordination and Holy Baptism.® 

When we come to the celebrated ecclesiastical manual 
called The Apostolic Constitutions^ we arc on the debate- 
able land between a treatise and a service-book. The book 
is definitively a treatise and a compilation from many 
sources, but the liturgical formulas which it includes are 
of such magnitude that it might almost be said that a 
service book is incorporated in the treatise.^ 'Fhc same 

^ I Clem. 59— 61. This and other 7 nudH\^mc, du Cidte 

Ante Nicene liturgical remains are ckrHien^ gives the' chit 4 passages, 
given in Warren’s pp. 472—503. See also Bint'ux 

Nicene Church. Cap. III. Ilierosotyiniiana^ vol 39 of the 

f Capp. 9, 10. Warren, U. p. 172. Vienna Corpus Script. lied Lai. 

^ I Tim. iii, 16; Eph. v. 14, ® See Onpiues, pp. 504 521. 

Warren, Lc. p. 34 Warren I.c, pp. 88, 192, 

^ Epistles, X. 97. Warren Lc. p. ^ See Brightman’s I..E. IV. 1-30, 
5 1* and the description, pp. xvii xlvii. 

5 i. 6 and 65— 67. This deals only with the Liturgy. 

'^ng\\tmA.n, Liturgies Easternand The other liturgical formulas (Itooks 
Western, has collected the passage.?, vii, and viii.) are distingmshed hy 
pp. 464-- 470. different type in Pitra’s edition (luris 



FRE-REFOnMATION TIMES 

is true also of the newly-published Testmnent of our 
Lorf which contains the essential parts of the Liturgy, 
the Baptismal and Ordination Services of an even earlier 
date (250 — 380), but in the form of a book of Church 
law and practice rather than that of a Service-book.^ 
The first collection to which the name of Service-book 
can properly be given is that of the prayers of Serapion, 
Bishop of Thmuis (c. 350). This is what was called in 
the West in later times a ‘ Sacramentary,' viz. a col- 
lection of the prayers said by the celebrant in the 
administration of Sacraments and Sacramentaf Rites.*^ 
Nothing so complete is met with again till the seventh 
century, when the earliest MSS. of Western Service-books 
make their appearance. The interval between these 
dates is bridged over by many treatises of both the 
Eastern and Western Church from which information 
and formulas can be recovered.^ But the continuous 
literary history of the Service-books proper cannot be 
said to begin before the seventh century. 

At that date the worship of the Church had reached 
a fully developed state : not only had the sacramental 
system of the Church its organised services, but in the 
west, at any rate (to which our attention is practically 
confined), the two other chief classes of Christian 
worship had attained a clear and definite position, viz., 
{a) The Divin<^ Office, comprising the Hours of Prayer 
throughout the day, and {b) The Occasional Services, 
comprising under that heading such' services as the 

Eccksiastki Girecortem Histona et I, SS, 247, and Bishop Wordsworth’s 
Mimumenta^ Rome, 1864), p. 366 U2iXis\2itiovi,Biskop SaTO-^iofls Prayer 
and ff.jbut not in Lagarde’s or Uelt- Pook^ S.P.C.K. 1899. 
zen’s edition. See also Warren, Lc. ® See the reconstructions in the 
Appendix, pp. 255 — 319, for a trans- Appendixes to Brightman’s 
lation into English. For the Ambrosian Rite, see Magi.s- 

1 Test (^inentwn Domini nostrijesu tretti, La Liiurgia della ChiesaMi- 
Christi (ed. Rahmani) 1899. la^iese nel Sccolo iv, (1899). 

^ See Journ. Theol. Stud. (1899) 


$ 


Primitiv* 

Bervlctj. 

^jooKh 


The e ay Hi SI 

Serznet' 

books. 


Mediaeval 

Services. 



6 


M«dl0evAl 

iJWTlCOU 


Origin 0/ 
rrtediatfal 
Sen’ice- 
books. 


THE SERVICE-BOOKS IN 

Dedication of Churches or the Consecration of Virgins, 
as well as the occasional services of the sacramental 
system, such as Ordination, Marriage, or the Reconciling 
of Penitents. 

The Service-books required for this worship were 
many, and were arranged on a principle different from 
that which was adopted later. In the XIVth and XVth 
centuries it seemed desirable to collect in one volume 
all the various formulas (prayers, antiphons, responds, 
lessons, &c.) required for the performance of any par- 
ticular service. At first this was not so, but just as the 
service was distributed among many persons, each of 
whom contributed his quota to it, so a Servicc-book 
was written for a particular person rather than for a 
particular service, and in view of the particular part 
assigned to him. Thus a * Sacramentary ' was written 
for the principal officiant at the service, and con- 
tained the celebrant's prayers, not only in the Liturgy, 
but also such as he would use at Baptism, Ordination, 
&c. On the same principle, a ‘ Gospel-book ’ was 
written for the deacon who read the Gospel, and an 
‘ h.pistle-book ' for the subdeacon who read the l^pistle, 
while musical Service-books were written for the choir, 
containing in some cases the musical parts, not only of 
the Liturgy but of other services, and even of the 
Divine Office side by side with the Liturgy. At the 
Divine Office, again, the readers of Lessons had their 
' Legend ' or ‘ Lesson-book ' quite independently of 
the choir or the rest: again, the principal officiant, 
whose duty it was to say the Chapters and Collects, had 
a book of Lis own (a * Collectar written for him in 
view of his particular requirements. 

This method of providing Service-books for individuals 
is all of a piece with the old view of what a service is : 



PRE-REFORMATION TIMES 


7 


it was normally regarded, not as a simple function, per- 
formed by a minister for the benefit of a congregation, 
but rather as being a complex act of worship, to 
which many and various persons combined to con- 
tribute the various component parts : and this being 
so, it is only natural to find that the earliest Service- 
books were arranged upon this principle, so as to enable 
each individual, not so much to take an active part in 
the whole service, as to contribute his quota.^ But later, 
as piety decayed, the services were said in a less dignified 
way ; the old Solemn Mass disappeared almost entirely 
and even High Mass with three Ministers gave way 
before the custom of celebrating Low Masses without 
deacon and subdeacon or choir ; in these the celebrant 
became responsible for the whole service instead of 
only his own proper part, and therefore he required 
a ^ Missalc plenuvil containing all the various parts 
combined. Again, as the result of a similar de- 
cadence, the Divine Office was recited in private 
instead of in choir, and a similar fusion of all the 
component parts into one book became necessary. 
Thus, in later mediaeval times, the ‘ Missal ' arose to 
take the place of ‘ Sacramentary,' ‘ Gospel book/ 
Epistle book/ and the music books belonging to the 
Liturgy: the * Breviary' combined the ^Psalter' with 
the ‘ Lesson-book,' the ‘ Collectar ' and the music 
books of Divine Service, while other services were 
relegated to the ‘ Manual/ or, if they were proper to a 
Bishop, to the ‘ Pontifical.' 

It must not be supposed that the Rites contained in 
these Service-books were uniform throughout the 
Western Church. The earliest Service-books introduce 

^ There are some exceptions : e,g. Bradshaw Society, vols. iv. and x) is 
The Bangor xVntiphoner (Henry a composite Service-book See p, 9. 


MedisevAl 

Service# 


Conflicting 
Rites and 
Uses. 



8 


THE SERVICE-BOOKS IN 


Kediseval 

Services. 

T ivo types c 
Liturgy. 


The position 
in England. 


US into a state of things in which there is a keen battle 
raging between two different types of Liturgy in the 
West one is pre-eminently Roman, as emanating from 
Rome and from the practice of the Pope ; the other is 
non-Roman : and though it takes various shapes in 
various places, Gallican in France, Ambrosian in Italy, 
Mozarabic in Spain, Celtic in the British Isles, it is at 
bottom one and the same, and probably derives directly 
from the earliest Use of the Western Church apart from 
Rome.^ Thus, in the liturgical sphere, the same contest 
was going on as is noticeable in other spheres between 
the central influence of Rome and the Papal services on 
the one side, and the general diffused traditions of 
Western Christendom on the other. The victory lay 
with the former. The Roman Liturgy, after adopting 
many features from the other Rites, ousted each of 
them in turn, with the single exception of tlie Ambros- 
ian Rite, which has survived, though in a Romanised 
form, to the present day. The cause of the trans- 
formation seems to have been neither any inherent 
I superiority of the Roman Liturgy, nor any urgent desire 
on the part of the Popes to press their Rite upon others, 
but simply a wish on the part of other churclies to 
conform to the practice of the Roman church. 

The Liturgy in use in the British Isles before the 
seventh century was no doubt of the non-Roman i.}'pc. 
The missions sent from Rome introduced the Roman 
services, while the great Celtic missions propagated the 
non-Roman forms. The early policy of the former 
was, at S. Gregory’s express direction, one of tolera- 

1 See Duchesne, Ongine% c. iii. of this type are found in nearly ovc^y 

Les deux usages Hturgiques de I’occi- part of Western Chtistemloin out- 
dent Latin. ^ ^ ^ side Rome. The view stated above 

2 The Ephesinc origin of these thouglt more tenable is far from cer- 
Rites is hardly a tenable view. Traces tain. Sec below, pp. 313, 446 au<l IT. 



PRE-REFORMATION TIMES 


9 


tion/ but it is not clear how far it was carried out: what is 
clear is that these differences led to many a struggle, for 
the Celtic party were very tenacious of their customs and 
jealous of external interference ; but the strong sense of 
gratitude to the city and see of Rome and of admiration 
for the Roman methods, which characterised the early 
English Christianity, was continually enlisted on the side 
of the Roman services, and as the Roman organisation 
of the church gradually absorbed into itself the magnifi- 
cent harvest of the Celtic missionaries, so the Roman 
ousted the Celtic Liturgy.- 

With the single exception of the curious collection 
known as the Bangor Antiphoner,^ no MS. Service- 
books of purely Celtic origin exist : such books as there 
are show a mixed character in which the Roman 
elements predominate. For the rest, to arrive at the 


Mediaeval 

Services. 


Disappear- 
ance of 
Celtic forms 


^ lieda, ///\/. I. 27 : ‘ Inlcirogatio 
xAui^uslini. Cum una sit ikies, cur 
sunt ccclesiarum diversie consuctu- 
(lines, ct altera con.suetudo missarum 
in saucta Romana ecclesia, atquc al- 
tera m Galliaritm tenetur? Respondit 
Grei^orius papa. Novit frateriiitas 
tua Rumanie ccdesiie ennsuetudinem, 
in qua .se meminit nutritam. Sod 
mihi placet, sivc in Koniana, sive in 
Galliarum, seu in qualibet ecclesia 
aliquid invenisti quod plus omni- 
potonti Deo possit placere, S(dlicile 
elii^iLS, ct in Angloruin ecclesia, qiuo 
adlmc atl ildcm nova est, institutione 
pviccipua, (|um de multis ecclesiis col- 
li}.^ere jiotuisti, infundas. Non eniin 
pro locis res, sed pro bonis rebus 
loca amanda sunt. Ex singulis ergo 
cpiibusque ecclesiis, (pim pia, qua; 
religiosa, quee recta sunt elige, et hmc 
quasi in fasciculum collecta apud 
Anglorum mentes in consuctiidinem 
depone.’ 

For the History, sec Bright’s 
Early En^t^lish Church History, The 
end of the coniiict was marked by 


the victory of Wilfiid and the Roman 
paity at the Confeience at Whitby in 
664 (Bright, 194 and ff. ), on the two 
chief points of dispute, viz., the date 
of Easter and the form of the Ton- 
sure. The definite liturgical settle- 
ment was formulated at the Council 
of Cloveshoo in 747, thus : ‘ Tertio 
dccimo clefinitur decreto, iit imo eo- 
demque moclo dominicre dispensa- 
tionis in carnc sacrosanctm festivi- 
tates, in omnibus ad cas rite com- 
pelentibus rebus, id est, in baptismi 
officio, in mi.ssarum cclcbratione, in 
cantilena; inodo, eelebrentur juxta ex- 
emplar videlicet quod scriptum de 
Romana habemus ecclesia. Itemque 
lit per gyrum totius anni natalitia 
sanctorum uno eodemque die, juxta 
martyrologium ejusdem Romance ec- 
clesia;, cum sua sibi convenient! 
psalmodia seu cantilena vencrentur.’ 
Haddan and Stubbs. Councils,, iii. 

367. 

“ Henry Bradshaw Society : vols. 
iv. and x. 



lO 


Medieval 

Serrlces. 


Roman 
parentage 
of the later 
books. 


Types of 

Divine 

Service. 


THE SERVICE-BOOKS IN 

Celtic Liturgy itself, it is necessary to argue by analogy 
from Gallican and Mozarabic books which were un- 
doubtedly akin to it ; but even these are few, and many 
of them are full of Roman features. 

Without attempting this task here, for the purposes 
of the History of the Book of Common Prayer it is 
enough to realise (i) that all the existing English Service- 
books arc of the Roman type, with at most some small 
Gallican or Celtic features adopted into them ; and (iij 
that it is from such books that the Prayer-book is deriv'cd.^ 

We have, so far, been considering exclusively the 
Liturgy ; but with regard to the Divine Service and the 
other offices, the case is not widely different. It is true 
that the battle of Rites was not a simple duel here, as it 
was in the case of the Liturgy. While all agreed upon 
Mattins, Lauds, Prime, Terce, Sext, None, JCvcnsong, and 
Compline as the Hours of daily prayer, the variety of 
forms in celebrating the Divine Service was considerable : 
it is natural to expect this in a scheme of worship which 
does not, like the Liturgy, go back to Apostolic ordin- 
ance, nor rest upon our Lord’s injunctions, but had its 
origin in the free wish of various communities of pco{)le 
— men, women, monks, consecrated virgins, canons, secu- 
lar clergy, &c. — to devise an edifying scheme for the 
orderly recitation of the Psalter and reading of the Bible. 

Here three chief types of service stood out finally— a 
Benedictine type, a Gallican type, and a Roman type : 
the conflict was divided into two distinct battles, (i) be- 
tween the Benedictine type on one side against other 
'monastic’ schemes of service, and, (ii) between the 
Roman type on the other against other non-monastic or 

^ Tlic whole question is dealt and the chief Scotch and Irish docu- 
with in Warren’s Liiurg^t and Ritual ments of the Celtic Rite are ])rinled 
nf the Celtic Chunk (Oxford, i88i), there. 



PRE-REFORMATION TIMES 


secular' types of service.^ In the end, the Benedictine 
type beat out of the field all rival monastic schemes ^ 
and the Roman all rival secular schemes except the 
Ambrosian, The result here, then, is closely analogous 
to the result which has been indicated above in the case 
of the Liturgy. 

There is no Service-book of the British Isles extant 
which exhibits any Gallican form of Divine Service 
except the Bangor Antiphoiier ; all belong to one or 
other of the two types which ultimately won the victory, 
viz., the monastic, z.e, Benedictine type or the secular, 
i.e. Roman type. The Divine Service in the Book of 
Common Prayer is entirely derived from the ‘secular’ 
type of service, and this therefore alone comes into 
question henceforward. 

With regard to other Rites, such as Baptism, Ordina- 
tion, Consecration of Churches, &c., &c., the Roman 
model had here an even easier victory than in the case 
of the Liturgy or Divine Office. Certain Gallican and 
non-Roman features no doubt appear in such services, 
particularly in English and French Service-books, but 
here, too, the type is Roman, and these features have 
been imported into the services from outside without 
altering the general character of the Rites. 

It is thus clear that the Service-books to which the 
services of the Book of Common Prayer are to be 
ultimately traced are Service-books of the Roman type 

^ The Roman type had probably a Franciscans, adopted the Roman type 
monastic origin, but it was adopted of servdee. Each type contained, 
from the monks by the secular clergy, however, many variant species. A 
and then came to be considered Cistercian and a Carthusian Breviary 
the ‘ secular ’ type of service, while are both of the Benedictine type, but 
the Benedictine type acquired an are not the same ; the Sarum, the 
exclusive right to the term ‘ Mon- Dominican, and the ancient Paris 
astic.’ See below, p. 348. Breviaries are equally of the Roman 

It is to be noted that later re- type, but they are unlike one another, 
ligious orders, e.g. Dominicans and and unlike the Roman Breviary. 


II 


Medinval 

Services. 


A similar 
history. 


Other 

sei-vices. 



12 


THE SERVICE-BOOKS IN 


Mediaeval 

Services 


The Romciit 
type of ser- 
vice is the 
source of the 
English 
hooks. 


witli some small admixture of non-Roman features. 
The old English Service-books, however, though all of 
one type, differed in detail to a considerable extent 
and, indeed, there was no idea of strict liturgical uni-^ 
formity, either in England or abroad, in medimval times 
it arose simultaneously both in England and abroad in 
the sixteenth century, and issued alike in the Book of 
Common Prayer and in the Tridentinc revision of the 
Latin Services.^ But before discussing tlie \ ariations in 
detail between the various old English Service-books, it 
is desirable to get a clearer idea of the points in which | 
they all agreed ; in other words, it is desirable to realise 
what is meant by saying that they all bek^ng to the 
Roman type. 

In the first place, the Roman kalendar, in one or other 
form, was the basis of the English kalendars : - in the 
Liturgy, the ^ Canon ' or central prayer, including the 
consecration, was the Roman canon, and in fact the rest 
of the invariable framework of the public service 
(or ‘Ordinary’) was that adopted from Kome^: as' 
regards the variant parts of the service, the musical 
elements were taken from the great storehouse of the ' 
Roman cantilena., and next to the Canon and Onl inary 
this is the most unchanging element in all services of 
the Roman typc‘^ : again, tlie rollccts were mainly drawn 


^ A curious attempt at enforcinijf 
unirormily on Roman lines was made 
by Gilbert, the first Bishop of Lime- 
rick, caily in the Xllth cenUiry, 

‘ Kpiscopis, presbyteris lotinsHibei- 
nim, infimus ])rmsulum Ciillcbertus 
Lunicensis in Christo salutem. Ro- 
gatu, necnon et prmcepto nmltonim 
ex vobis, carissimi, canonicalem con- 
suetiidincm in dicendis horis et pera- 
getido tocius ccclesiastici orclirtis 
officio scribere conatus .sum, non 
pimsum[)Livo, sed vc.stue ciipiens 


piissinKu seiviie jussioiii ; ut diversi 
et schisniutici iili ordincs, (}uil>u.s 
Hibernia pene tota dclu.sa est, uni 
Catholico e( Romano cedant officio. 
C>uid enim magis indecens uu( .sclns- 
maticum dici potcrit, (juam doctissi- 
mum imius (jrdinisin aUeriu.s ccclcsia 
idiotam ct lakmm fieri?’ Proh)g, Gib 
berti Lmiiccuisis Episc. />c Um Fa > 
c/esiasth'o. Migne /b/. /.«/. ei.ix. 995. 

See below, pp. 324 and ff. 

^ See Ix'Iow, ji. 460. 

^ See Introdiu'tion to (avfmk 



PRE-REFORMATIOJSr TIMES 


n 


from Roman sources, the nucleus of the Epistles, Gospels, 
and Lessons followed more or less closely the old 
Roman arrangement.^ 

In other words, the materials were provided from 
Roman sources, and the variations mainly arose (i) from a 
different use of the common storehouse of materials, 
(ii) from the introduction of new festivals or the pro- 
vision for greater variety in the services. 

In the Divine Office, the allotment of Psalms to the 
services of the week was the Roman allotment : ^ the 
music was largely drawn from Roman sources, though 
there was not the same musical uniformity here as in the 
Liturgy : the Lessons to some extent conformed to a 
common outline : e.g. Isaiah was read in Advent and so 
forth. The variations are far greater in the Divine Service 
than in the Liturgy, for there was far more liberty to alter 
or to import novelties into the former than into the latter. 

But while the framework of the services was constant 
and the materials of the services were largely drawn 
from a common source, there still remained room for 
considerable variety. It is very rare to find any two 
early MS. Service-books quite alike: no doubt this fact 
is to be discounted, because so small a number of early 
Service-books at all is extant: but after making all due' 
allowances it is more right to regard each MS. as a book 
standing by ifself than to expect to find a number of 
books exactly alike. In England in early days it seems 
clear that books differing considerably from one another 
were not only used but deliberately provided for use side 
by side in the same church.^ The inconvenience of this 

Sarum. (Plainsonjr and Medii^val ^ xhe Norman Conquest brought 
Music vSocicty, i8q4, and reprinted as additional complications with it. 
The Sarum Grmiuai, Among the many foreigners who 

1 See below, p]-). 522 and ff. were appointed to bishoprics and 

See below, pp. 312 and ff. abbacies was Thurstan, Abbot of 


Mediaeval 

Servicee. 


Bui vartei} 
of Service- 
books. 



H 


MAdlnval 

Sarvlcei. 


/'/it! Etiglhh 
U,es. 


THE SERVICE-BOOKS IN 


is obvious, but it was not apparently till the twelfth or 
thirteenth century that any serious attempt was made to 
remedy it. When the influential churches had reduced 
their own services to order, it was natural for others in 
the neighbourhood to follow them, and thus there grew 
up in the thirteenth century, under the guidance or with 
the sanction of the Bishop, the Diocesan Use, i.e. a 
species of service emanating from a cathedral, radiating 
widely throughout the diocese and even spreading into 
other dioceses.^ 

The history of the origin and diffusion of these Uses 
is very obscure : but for the present it is enough to 
notice that tliere were three principal Uses current in 
England from the thirteenth century to the Reformation, 
connected respectively with Salisbury (Sarum Use), 
York and Hereford.^ Of these the first was the best 
known and most widespread ; it may therefore be looked 
upon as that which has most direct bearing on the 
history of the Prayer Book. 


Glastonbury (10S3). He attempted 
to compel bis monks to use a style 
of church music invented by William 
of t^camp, instead of the Gregorian 
chant which they had taken over 
from Rome, and to which they were 
attached. The chroniclers, Simeon 
of Duiham, (in Twysden Scriptore^ 
Decem, col. 212), John Brompton,(//i. 
978) and the Anglo-Saxon Chronicle 
(ad.au. 1 083) give a piteous description 
of the tumult and bloodshed that en- 
sued ; for armed soldiers drove the 
monks fiom the chapter, and slew 
many of them in the church. 


’ It must he remenihered that a 
large number of the cathedrals were 
served by monks, whose services were 
' monastic,’ and not * secular,’ and 
couhl not therefore form a mo(lel for 
the parish churches of the diocese. 
Also ’that the Diocesan Use never 
had any concern with Monastic or 
Conventual Churches. 

Other Uses, siudi as thostr of 
Lincoln and Bangor, which are men- 
tioned in the prefaci' of the Book of 
Common Prayer, do not seem to 
have possessed such a marktal indi- 
viduality as these three. 



PRE-KEF02iMATJ0N TIMES 


15 


11 . 

The see of Salisbury was founded to take the place 

^ ^ vice-books 

of the old sees of Ramsbury and Sherborne in 1075 : xjiiuleo/ 
three years later S. Osmund became Bishop, and under 
his powerful and fostering hand both cathedral and 
chapter were built up, until in 1090 two formal 
documents crowned his work, and the Sarum cathedral- 
body was equipped with an endowment, and also with 
a constitution which was to become the model of many 
other cathedral-bodies. There is no evidence that S. 
Osmund’s work dealt with the liturgical arrangements : ^ 
it was left to Richard Poore, first as Dean and then as 
Bishop, at the beginning of the thirteenth century, when 
the see was transferred from Old Sarum to New Sarum, 
and from the old Norman cathedral which has perished 
to the existing Early English building, both to develop 
more fully in his Consuetudinary the constitutional 
legislation of S. Osmund, and to add to this a full code 
of liturgical rules. This may be taken as the date of 
the definitive settling of the Use of Sarum. The term in- 
cludes both the form of services executed in the cathedral 
church, and also the method of executing them : in 
other words, the books required for the due performance 
of the Use of Sarum were of two kinds, first the actual 
Service-books themselves, and, secondly, the books of 
directions explaining the method of performance. 

Attention has already been called to some of fhe 
Service-books required for Divine worship. They may 
be classified as follows : — 

(i) For the Mass, {d) The Sacramentary, containing 
the Ordinary, Canon, Collects, See., said by the 

^ See for an estimate of his work ff. and Wordsworth, Lincoln Cathe- 
Frere, Use of Sarum ^ I. xiv and drat Statutes, \\. %6o scad 



i6 


Sutim Ser. 
vlca-books 


CeremoninI 

Book^s. 


THE SERVJCE-nOOKS IN 

celebrant. (F) The Epistle-book for the Subdcacon, 
{c) The Gospel-book for the Deacon, (d) The Gradtial, 
formerly called Antiphonarhmi Mis see ^ or Ca^iiatorium^ 
for the Choir. {/) The Troper, or book containing the 
more recent musical additions to the traditional music, 
which, from the twelfth century onward, after the dis- 
appearance of the bulk of the tropes, consisted mainly 
of the sequences. 

(ii) For the Divine Service or Canonical Hours, {a) 
The Psalter, containing the psalms and canticles. {F) 
The Legend, containing the Scriptures, Flomilics, Lives 
of Saints, &c., which were read as lessons. {/) The 
Antipbonal, containing the musical parts of the services, 
and very constantly including (d) the Hymnal. {/) The 
Collectar, containing the short texts from Scripture and 
the Collects, which were said by the principal officiant. 

The two books of directions which were needful to 
show the proper method and use of the Service-books, 
were the following; {a) The Ordinal, which (i) brought 
together into one the opening words of all the various 
component parts drawn from the various books and 
showed how they were to be fitted in together, and (ii) 
gave general directions in view of the variations of 
kalendar from year to year. (/;) The Consuetudinary, 
which prescribed the ceremonial and assigned to the 
various persons concerned the part which each was 
to take in the service, according to certain rules of 
precedence and local cu.stom. 

In process of time, the contents of the whole of the 
first group were thrown together in one v(dume into llie 
Missal, and the contents of the second group intf> the 
Breviary. The Ordinal, then, was no longer so necessary 
for its first purpose, and tended to become fused with 
the Co7tsuetudiftary on the one hand, and on the other 



PRE^REFORMATION TIMES 17 

hand with the Pie or Perpetual Kalendar, which provided 
in detail for all the possible contingencies that can arise — 
through the varying in date of Easter Day and Christ- 
mas Day : in this later form it often took the name 
of Directorium. Meanwhile it became increasingly 
common to insert the ceremonial directions contained in 
these books, into the actual Rites themselves, in the form 
of rubrics, though this was never, either before or since 
the Reformation, very fully or scientifically carried 
outd 

(iii) The occasional services as performed by a priest, 
such as Baptism, Marriage, Services of the Sick and 
Dead, &c., were collected in the Maimal^ while those 
performed by a Bishop, such as Ordination Services, 
Consecrations of places and people, together with Epis- 
copal Benedictions, and very constantly the foregoing 
priestly services, were combined in the Pontifical. 

(iv) The services used in the various processions, 
whether connected with Mass or Divine Service or 
independent, were in the later mediaeval period often for 
convenience sake collected in the Pj'ocessional : but they 
were chiefly made up of materials — Antiphons, Responds, 
Collects, &c. — drawn from other sources, and therefore a 
separate Processional was more a luxury than a necessity. 

Together with the foregoing books required for public BooHo/ 
services, it is important also to take note of a class of Dn^oiion 
books which, though designed for private use, were of 
considerable importance and exercised considerable 

^ It is necessary to distinguish Rite or title page of the Prayer Book. See 
from Ceremony and Ritual from also the Rationale (Collier, v, 106, 
Ceremonial : a Rite is a service, a 191), and below, p. 34. The confu- 
Ceremony is any action accompany- sion of language is still a common 
ing it, eitl\er necessary or subsidiary one, and cannot be defended. But 
to it. This distinction was ol)scured as a fact of history it must be re- 
in the sixteenth century, and the two cognized and the ignoring of it has led 
terms were constantly used as synony- to a mistaken interpretation of Re- 
mous : e.g. in the Acts of Uniformity, formation documents in recent times. 



i8 


Sarum Ser- 
vice-books. 

Origin of the 
Primer cr 
Horce. 


TPIE SEEriCE-BOOKS IN 


influence on the development of the English Prayer 
Book. 

The Psalter, with an appendix added to it containing 
Canticles, Creeds, Lord's Prayer, Gloria in Excelsis, &c., 
was the nucleus round which private devotions were 
gathered, just as it was the germ of the public Hour 
Services. Thus not only were private prayers appended 
to it, but also some of the Secondary schemes of Hour 
Services which grew up in imitation of the Primary or 
Canonical Hours of the Breviary ; these were originally 
adopted, first by monks, and afterwards by secular clergy, 
as a series of Hours to be recited publicly through the 
day, supplementary to the ordinary Canonical Hours ; but 
they were also subsequently adopted as acts of private 
devotion by private per.sons, and incorporated in their 
private Psalters. A similar development brought the 
Services of the Dead first into public use, as a secondary 
service supplementary to the Breviary Services, and 
secondly into private use, as a general act of devotion on 
behalfoF the departed. F'rom the Xth century onward, 
there are to be found Voiiva Laits in venoracionr 
Sanctae Mariae Virginis^ Hone de Trinitafc, Ilono dr 
Sancto Spiritu, Horce hi honore sancte ernds, and (most 
commonly oi aW) Hone de Bcata Virginr Jlfaria attache<l 
together with private prayers and for the pur[)(\ses of 
private devotion to copies of the Psalter ; - and from th(‘ 
Xlllth century onward, these additions, after acciuiring 
a status of their own as an a[)pendix to the Psalter, 
were thrown off and became a separate book, varying 
greatly both in its contents and in its titles. P'rom one 
point of view the set .services, and especially the Hone 
B. rjP, were the most conspicuous part of the collec- 

^ the caily t'aiglish of “ Si*c Iltiskins, up. vii. 

/A)ri€ B. r.M. see n.n..S. vol. .\\i. and ft 



PRE-REFORMATION TIMES 


19 


tions, and consequently the name of Horce B. V.M. was 
given to the whole : from another point of view, the 
educational value of the layman's book (often, no doubt, 
his only one) was made more prominent than the devo- 
tional ; the A.B.C., Pater Noster, Ave Maria, Devotions 
in English, &c. were prefixed to it and it thus became his 
lesson book, and was called the ‘ Primer.' 

The Horce or Primer thus formed appears with the 
Hours in Latin from the Xlllth century onward, and in 
English from the XIVth century onward the supple- 
mentary pra;^'^ers were in Latin and at times in English 
also; from the time of the invention of printing numberless 
editions in Latin, or in English, or in Latin and English, 
were poured forth from the press. The earliest complete 
printed book of this class which is known is one issued 
by W. de Worde, circa 1494 : its contents may be 
summarised as follows. 

1 . Orationcs quotidiance, prayers for private use at home 
and at church, in Latin. 

2. Horce B. V,M., in Latin, one series of seven Hours 
to be said without variation : but printed with the special 
antiphons, chapters, &c. of ‘ Hours of the Passion,' and 
the ' Hours of the Compassion B.V.M.' appended to it, 
so that these services could be used as alternatives. 

3. Miscellaneous prayers including the Orationes 

the XV Oes or prayers of S. Bridget on the 
Passion - and the Saffragia Sanctoiiiin or short devotions 
(Antiphon, Y and and Collect) commemorative of a 
number of Saints. 

4 The Seven penitential Psalms and the fifteen 
gradual Psalms. 

^ Tlie o«rly MSS. of the Primer in 7 rirr or Lay Folks Prayer Book, 
Kn^lisli liave been dealt with fully by Early Kng. Text Soc., original series 
Mr. Litllehales. Sec The. Pryme 7 \ 105 and 108. 

2 vols. 1S91 and 1892, and 7 I)e /'ry- - See p. 44, note 2. 

C 2 


Sarum Ber- 
Tlce-boolu. 


The Prhner 
of c 1494 



20 


THE SERVICE-BOOKS IN 


Swum Ser- 
\rlc(s-b^ok3. 


Laier 

acidiiions. 


The Spread 
of Sartiw 
Use. 


5. The Litany and Suffrages. 

6. The Services of the Dead {Placebo., Dirige and 
Commendation). 

7. The Psalms of the .Passion, XXII— XXXI, with the 
selection from the Psalms known as S. Jerome’s Psalter. 

8. An appendix in English containing ‘ The XV 
Oes and other prayers.’ ^ 

This represents the Horceox Primer in a well developed 
state : the collection of devotions in MS. copies was not 
as a rule so large, and even many of the later printed 
editions were less voluminous. On the other hand, fresh 
matter was added constantly in successive editions ; other 
Horce^ c.g, De Sancto Spiritu in Dulcissiini No)jiiii{s 
Jesti in 1 503, or the two alternative forms of flone P. V.M. 
as contained in the Breviary for use {a') during Advent 
and (/;) between Christmas and Candlemas, in 1511 ; a 
votive Mass such as the Missa de Nomine jesn, in 1538, 
a rhythmical version of the X Commandments in 1523, 
the Proper Prefaces at Mass in 1539, the ICpistlcs and 
Gospels in English in circa 1537 — to mention only 
some of the larger items. It is easy thus to sec that 
the popularity of the Primers was great, and their 
position in the liturgical changes of the XVI th century 
an important one. They provided for the laity a simple 
unchanging form of Hour-services and, if they desired 
it, several alternative and similar forms, as well as their 
own private prayers to be .said at home and in Church. 

The Service-books of the Use of Salisbury had ac- 
quired considerable fixity by the time of Bishoj) Poore’s 
great work at the beginning of the thirteenth century, 
and, in fact, were beginning also to acquire that prestige 
which ultimately made Sarum Use the dominant Use 

’ Thi^ha<l a separate existonre, and l>y C'axton, 1400. This oUlion , 
had already been separately print(‘d was reproduced in facsimile in 



PRE-REFORMATION TIMES 


21 


in England. Its history before that time is very 
obscure : if the Use as a whole may be ascribed in 
its settled form to Bishop Poore, it must at the same 
time be remembered that, as has been said already, 
nearly the whole of these services, as of other Western 
services, is drawn from a common storehouse, and very 
little indeed except the work of selection and arrange- 
ment is peculiar to Sarum : even the customs and cere- 
monies, which are really much more distinctive of a Use 
than the actual Rites, Sarum largely shared with other 
churches. It is impossible at present to trace the actual 
channels through which the old materials made their way 
to Salisbury and formed the local Use, But this much 
is clear, that when once the Use was formed, it was the 
clearness and fixity that it possessed which recom- 
mended it to others. Salisbury had already a wide* 
reputation in the thirteenth century for being a model 
cathedral-body from the point of view of constitution, 
and this must have facilitated the adoption of Salisbury 
Use as a model also from the point of view of Services 
and Service-books. In course of time the Sarum Use 
was adopted in whole or in part by Wells, Exeter, 
Lichfield, London (St. Paul’s)/ Lincoln, and other cathe- 
dral churches besides numbers of collegiate churches and 
other large foundations : it was constantly called ‘ the 
Use of the English Church,’ ^ and finally, in 1542, on the 
eve of the Reformation changes, the Convocation of 


^ The Use of St. Paul’s in London had been according to a peculiar form 
continued until 1414, in which year, anciently used, and called UsusSancti 
‘Oct. 15, Richard Clifford, then Paid/, should thenceforth be con- 
Bishop of London, by the consent of formable to that of the Church of 
the dean and chapter, ordained that Salisbury, for all Canonical Hours, 
from the first day of December fol- both night and day.’ Dugdale, jy/V/. 
lowing, beginning then at Vespers, o/Sl Pants, p. 24. 
the solemn celebration of Divine Ser- , ^ Primers Sectindnm nsnrn eededex 

vice therein, which before that time Anglicanvs are Sarum Primers. 


Sarum Ser. 
vice-boolu. 



22 


THE SERVICE-BOOKS IN 


Barum Ser- 
vice-books 


Other ling- 
lish L/ses. 


Canterbury adopted the Sarum Use for saying' the Hour 
Services throughout the Southern province.^ 

If little is known as to the origin and history of the 
Use of Sarum, ^ it must be confessed that still less is 
known of the history of the other English secular Uses. 
Lincoln and Bangor seem to have varied only slightly 
from Sarum, while Exeter was eclectic and combined 
Sarum customs with Roman features. York and Hereford 
were far more independent, but the only clear point in 
the history of either is the revision of Hereford Use 
under Bishop Trillek (1344-1361). This absence of 
information, though regrettable, is very natural. The 
Sarum Use had become the dominant one, partly, [)erhaps, 
because of its clearness and fixity, partly, perhaps, 
because the Bishop of Sarum was regarded as Brecentor 
of the Southern Province, and more prc^bably still 
because there was at Salisbury a continuous tradition of 
skill in liturgical matters, and the Canons of Salisbury 
became the referees for disputed questions.*^ There is 
plenty of evidence that Ceremonial and Ritual matters 
were hotly debated at any rate in the fourteenth and 
fifteenth centuries : liturgical punctiliousness was strong- 
in Wiclifs day and strongly denounced by him, and 
even the authority of the Canons of Salisbury could not 
satisfy a contentious ritualist of the fifteenth century 
such as Clement Mayde.ston, the author of tlie po])uiar 
Directormm Saccrdotiim and other ritual han(ll)ooks. But 
this did not prevent the diffusion of the vSarum Use nor 
the supremacy of its Service-books at the beginning of 
the sixteenth century. 

^ Wilkins, C^7;z<r. III. 861. For the volume of The Westminster Mi.ssal 
fuller history, see Frere, Use of (IT. Bradshaw Soc. vol. xn), pp. 1406 
Sa 7 ‘u?n, Introduction. and ff. 

^ The most valuable inve.stigations See Credc Michi in I'he Trartsof 
that have yet been made are those of Clenicitt i\KyIt's{on (H.B.S., vob 
Dr. Wickham Lcgg in the third vii), ed, Wordsworth. 



PRE^REFORMATION TIMES 


23 


ADDITIONAL NOTES. 


I. LISTS OF SERVICE-BOORS, 

The Church- Books required in the Anglo-Saxon period are 
enumerated in the 2ist of the Canons called Archbishop /Elfric’s 
{lire, 1006). ‘ Psalter, Epistle-book, Gospel-book, Missal, Song-book, 
Hand-book, Gerim,*- Passional,- Penitential,^ and Reading-book.^’ 
The books used in the Anglo-Norman period are enumerated 
among the things which the parishioners were bound to provide 
for the service of their church, in the fourth of the Constitutions 
of Archbishop Winchelsey, published in a synod at Merton {circ, 
1300): Megenda, antiphonarium, gradale, psaltcriiim, troperium, 
ordinale, missale, manuale.’^ A similar list had been piescrilDed by 
earlier bishops, Worcester (1240) and York (1250).^’ In addition to 
these, Quivil, Bishop of Exeter (1287), bad ordered ‘venitare, hymnare, 
et collectare.’ ^ For the time immediately preceding the Rcfoiina- 
tion we find the following named, in the preface to a Portiforiuiii 
sectinduni tistitn Sarum (1544), as church-books which miglit be 
printed only by Richard Grafton and Edward Whitchurch :—Hhe 
Masse bookc, the Grailc, the Hympnal, the Antyphoner, the 
Processyonall, the Manuel, the Porteaiis,® and the Prymer both in 
Jatinc and also in english.’’*^ And the statute of 1550,^*^ which 
ordered the old church books to be abolished and extinguished. 


1 The compoiKs^ or calendar, with 
its calculations of Easter, tSre. Arith- 
metic is Hni-cnr/t, Maitland, Dark 
Ages, p. 29. . . , 

Containing the passions of the 
Saints to be read on their festivals. 

^ A handbook of Church discipline, 
and not liturgical. 

4 Mansi, CofznI, xix. 700 ; Wil- 
kins, I. 252 ; Johnson’s Enghsk 
Canons {tCi. Ang-Cath. Libr.), i p. 
394 ; cp. Thorpe’s Ancient Laivs, 
II. 350, and for another list, /Elfric’s 
Pastoral Epistle, ibid, 384. 


® Lyndwood, Prozniiciale, Lib. ill. 
Tit. 27, p. 251, ed. 1679; Wilkins, 
Coni, It. 2S0 ; Johnson, il. p. 318. 

^ Hard. vii. 331. Wilkins, i. 768/ 
^ Synod. Exon. can. xii. hlaiisi, 
XXIV. 800 ; Wilkins, ll. 139. 

® The ‘ portiforium ’ was another 
name for the Breviary, and it appears 
in many strange forms when trans- 
lated into English. 

^ Maskell, Mon. Rit. 1. p. xvii. or 

Stat. 3 and 4 Edw. VI. Cap. lo, 
cp. the Royal Writ, Doc. Annals, XX. 


Service-books 



24 


THE SERVICE BOOKS IN 


service booKs 


described them under the names of Antiphoncrs, Missals, Grayles, 
Processionals, Manuals, Legends, Pies, Portuasses, Primers in Latin 
or English, Couchers,^ Journals, ^ and Ordinals.'^ 


2 . THE ARRANGEMENT OF SERVICE-BOOKS. 

The arrangement of mediaeval Service-books needs to be under- 
stood, both because this is essential to the student who would 
find his way about them, and because it has left its mark upon the 
Book of Common Prayer. Nothing need be said of those which 
were merely collections of distinct services, but as to the others 
which had to deal with a yearly course of services — such as the 
Breviary, Missal, or Processional, &c. — it is necessary to point out 
that— (i) The services consist of {a) permanent and (/f) variable 
parts. (2) The permanent parts stand generally in the middle 
of the volume, i.e. the Psalter as arranged lor weekly recitation, 
together with the rest of the ferial service in the middle of the 
Breviary, and the Ordinary and Canon of the Mass in the middle 
of the Missal. (3) The variable parts arc generally in three 
groups : 

(a) T.\\^prQpriiim de tempore or Temporale containing the variants 
required for the ChurclVs seasons from Advent to Advent. 

{b) The propritmt de sancth.^ or Sanefora/e containing the 
variants required for the Saints’ days, ranging generally from 
S. Andrew to S. Katherine. 

(c) The Commime sanctoriun containing special forms of 
common service prescribed for an Apostle, a Martyr, a Con- 
fessor, &c., and used in the case of those Saints’ days which have 
individually little or nothing distinctive of their own, and therefore 
share a common service with others of the same group. 

Such is the most common arrangement in mcdiawal Service- 
books, but neither in detail nor in general outline is it universal. 

It is to be noted also that, for convenience sake, sometimes the 
system of division is broken through, e.R;. when the services of the 
•Saints’ days after Christmas are inserted, not in the Proprinm 

^ Coiicher appears to have been i.e,. Diurnale, containing the 
tli£ common name for a large hook Day Hours as distinct from the great 
which must lie upon a desk for use : night service of Mattins or Nocturns. 
—‘iinum coucher magnum de iisu ® For fuller details see Dr. Swetc’.s 
Ebor.’ Surtees Society, vol. 64, p. Church Senu'ces and Sm*ia'd>(n>h.Ky 
235. is connected with o?/ 4 v('; Mfi)rdsworlh and Littleludes, Otd 

cf, tedder j or kd^er-hook. See Sheat. Service Books. 



PRE-REFORMATION TIMES 


25 


sanctorum^ but in their chronological sequence in the Pi'oprtiim 
de tempore^ as is still done in the Book of Common Prayer. 

The arrangement is further complicated by the occurrence of 
supplementary services ; for example, in the Breviary the Hours 
of the Blessed Virgin Mary or the services of the Dead, or the 
Commemorations, i.e. the special services which actually displaced 
the regular canonical hours on certain days, prescribed by the 
complicated rules of the Ordinal and Pie ; or again, in the Missal 
the votive Masses provided for special occasions. 

The system had, by means of these additions and substitutions, 
become an extremely elaborate one : the arrangement of the books 
and the code of directions provided by the Ordinal and other 
handbooks was admirably planned and executed under the circum- 
stances, but the system was too intricate for common use : ^ it was 
too much to ask that each man should, before the week's services 
began, sit down and master the elaborate rules without which he 
would be sure to go wrong ^ ; no doubt the complaint recorded in the 
Preface to the Book of Common Prayer * that there was more 
business to find out what should be read than to read it when it 
was found out,’ was one which awakened a responsive echo, and ^ 
did much to recommend the bald simplicity of the new Order. 


Seryice-book*. 


^ The people wcie accustomed and 
also greatly attached to the Sunday 
services of Mattins, Mass and Even- 
song, but in practice the pre-Reforma- 
tion congregation did not expect to 
follow every point of the .services. 
The people knew little of the Breviary 
Hours except for Sundays, and the 
Hours which they knew best were 
the little Hours of thcB.V.M. in the 
Primer which were commonly .said 
dining Mass. {Italian Relation^ 
ram(i«n Soc., p. 23.) They were 
however well mstructed in the Ma.ss : 
the ceremonial enabled them to follow 
all the points, and they were taught to 
.say prayers meanwhile. Sec for 
examples the Lay folks Mass Book 
(E.E.T.S. )j ^^nd other devotions in 
the Primers. Preaching was common, 
until the uneasiness of the XVIth 
century stopped part of the supply, 


and was veiy popular. It was gene- 
rally accompanied by some vernacular 
devotions, the Gospel read in English, 
the Bidding of Bedes, aS:c. (See 
Gasquet, Old English BRle, Essay 
IV.) or The Holy Water si^rinkling. 
(Blunt, P-6,) 

Vos igilur O emptores, O dotnini 
saccidotcs, O clcrici omnes charissimi 
adhortor in visceribus Jesu Christi ut 
rubricas has in veslium alieno sudore 
commodum paucas breues lucidasque 
effectas una cum prefata tabula non 
modo vigilantes pcrlegatis verum 
etiam tenaci commendatis memorim. 
Picam quoque secundum anni cursum 
diligenter perlcgere studeatis ante 
primas vesperas cuiusque dominice. 

The printer’s address to the pur- 
chaser of Portiforium Sarum, 8vo. 
1507, quoted in Tmets cf Clement 
Maydesion, p. xli. 


* 



CHAPTER II. 


THE EARLIER STAGES OR CHANCE. 


Poreiga 

Relorma. 


^uiftoncs' 

Brevixiy. 


^ It was not until the latter years of the reign of Henry 
VIII., when the reform movement was beginning to 
attract more attention in England, that the desire for 
some reformation of the public services came into 
prominence. 

Abroad for .some time previous to this, liturgical in- 
novations and experiments had been going on. Luther 
had begun in 1523 and published his first attempts at 
liturgical revision ^ and so inaugurated a long series of 
Lutheran ‘ Kirchen-Ordnungen,^ which were schemes 
of service rather than Service-books pure and simple. 
But similar questions were being raised among the 
Catholics as well as among the Lutherans, and it is 
necessary to take special account of two foreign reforms 
which were not without bearing on the course, of events 
in England. One of these was simply Catholic from 
beginning to end, while the other marks the transition 
from Catholicism to Lutheranism. 

After an abortive attempt to revise the Roman 
Breviary in the interests of Humanism, Clement VI 1. 


^ Von ordenun}:; ^ottis diemt ynn See Richter, Die. Kvan- 

der ^emcyjie., and the Forjuiila misstc gdischm Kirchcnordniiitgcn^'^d\\x\'xx^ 
et cotHmunionU pro eccksia Wittem- 1S46. 



THE EARLIER STAGES OR CHAHGE 

entrusted to Francis dc Quinones, a Spanish Fran- 
ciscan and Cardinal of the Moly Cross, the task of 
bringing back the Canonical Hours to their ancient 
form and removing difficulties and prolixities, with the 
object of recalling the clergy to their neglected duty 
of saying the Office. After five or six years, the first 
text of Ouignon’s Breviary was published in 1535 and 
after six editions had been issued and had stood a 
hot fire of criticism, a revised form was published in 
1537 which enjoyed considerable popularity. The 
method of reform was drastic : the i)salter was re- 
arranged entirely, the lessons were reduced to three, the 
first from the Old Testament, the second from the New 
Testament, the third a Saint’s life, a homily or a passage 
from the Epistles or Acts of the' Apostle.s. Everything 
was sacrificed to secure continuity in singing the psalter 
and reading the Bible. The bare simplicity of the first 
edition was a little relieved in the second text, c.g. by the 
reinstatement of antiphons ; but though tlie new Brcviai*}^^ 
was welcomed by busy clergy and did something to 
recover the private recitation of the Office, its fate was 
scaled. It savoured too much of the reformed ideas : 
it had gone too far and too wantonly away from the old 
paths, and when it began to penetrate into choir and be 
publicly recited in church, this, which was never intended, 
gave it its death-blow, and in 1558 a papal rescript 
decreed that there was no longer any reason for allowing 
it to be printed.^ 

The second step in liturgical reform is that of Her- 


^ Sec Batiffol, History of the Ro- has been reprinledby 

man Breviary^ Engl. Trans., pp. the pains of Dr. W^ickham Eegg 
236 — 248. The first text, (Cambridge, 1 888). A large* number 
Romanum nuper reformatiim^ in quo of editions of the second text ap- 
sacne script une libri probat a'que sane- peared . 
torum historiiE cleganter beneq, dis- 



28 


THE EARLIER STAGES OF CHANGE 


Foreign 

ReformB. 

Hermann's 

Consulia' 

tion. 


mann von Wied, Prince Archbishop of Cologne, who, 
after leaning for some time in the direction of reform,^ 
made a definite move in 1542 towards reformation ; on 
his initiative a scheme was drawn up and submitted, not 
only to the Landtag at Bonn in that year, but also to 
the leading German divines of the Lutheran [)arty.^ As 
the basis of the liturgical revision the authors took the 
Kirchen-Ordnung drawn up in 1533 mainly by Osiander 
for Brandenburg and Nurnberg^; and as a result of 
the work of Martin Butzer (Bucer), with the help of 
Melancthon^ there was published in 1543 the book best 
known as Her)na 7 tn^s Consultation,^ The greater part 
of the book was doctrinal, but half way through the 


^ Sec his proposal to revise the 
Breviary by purging out false or 
doublful legends. Synod of Cologne 
(1536), Art. ri. cap. vi. Biriius 
Concilia Gen. (Cologne, 1618), IV. 

ii. 177. 

^ Hermann von IVieiL von TVT. 
Deckers {Koln, 1840) pp. 71 and If. 

3 Richter, /.r., i., 176. 

* ‘ Postquani veni Bonnam intellexi 
episcopum dedisse maiKlatum, ut 
forma doctrinre et rituiim proponenda 
ecclesiis conscribatur, et quidem ad 
exemplum Norimbergensis formieP 
Melancthon, Epist. No. 2706 ; 0 pp. 
V. 1 1 2. ‘Scrips! vobis antea Epis- 
copum secuturum esse formani Noiim- 
bergensem, eratquc ante meum ad- 
ventum institutus liber ad exemplum 
Norimbergense scrihendus. Rctinuit 
pleraque Osiandri Bucerus ; quosdam 
articulos auxit, iit est copiosus. Mihi, 
cum omnia relegissem, attribuit articu- 
los Trepl rpmv vTrocrrd(rfciov de crea- 
tione, de peccato originis, de justitia 
fidei et operum, de ecclesia, de 
poenitentia. In his consumpsi tempus 
hactenus, et legi de cceremoniis 
Baptism! et Cnenm Domini qvue ipse 
com]-)osuit.’ Episl. No. 2707, zlnd. 

^ This work was first puldished in 
German, Ton Gottes genaden umer 


Hermans Ertzlisc/iojfs zti Coin und 
Clturfursien,, . .rlnfalligs bedeniken 
ivarauffp C^c. (Richter, ii. 30). A 
Latin translation was ])ublishc(l at 
Bonn in 1545, No Am Hennanni ex 
graiia dci .*/ n/ucpis( opi Cohzn’oi sds ci 
principis^ elciioris,, 6\*., .Simplex at 
lia deliberafiot 6'V, which dill'ers 
oonsideiably from the (lenuan oiigi- 
nal. An English translation of the 
Latin work was ininled in 1547, 
entitled, ''A simple, and religions 
Lonsnllation of us Hen man fy iiicgraee 
of Gad arehebisiiop of C(d{nn\ and 
Prince Elec/our, Lew If what meattes 
a Christian reformation., and founded 
in God\s worite., of doctrine.^ admin is- 
iration of the devinc Sacramentes., of 
Ceremonies and the hole cure of 
soules, and other ecetesiastical minis* 
tcries, may he hegon among men earn* 
mitted to our pastoratl charge ^ until 
the Lorde grannt a letter to he 'ap* 
poynied either hy a free and Christian 
conn say le, gene rat or nation a/., or 
elks by the states of the Empire of 
the nation of German ie., gathcjfd 
together in the Holye Ghost P A 

second English edition, ‘ rcvistal by 
the transhitor thereof, and amended 
in many places,’ was printc'd in 
This edition is that (jiioted here. 



THE EARLIER STAGES OF CHANGE 


29 


discussion of the Sacraments begins, and forms more or 
less complete are given incidentally for Baptism, Con- 
firmation, The Lord’s Supper, Visitation and Communion 
of the Sick, Marriage and Burial. The whole move- 
ment at once met with great opposition. The Constil- 
tation^ as a scheme of service, never was in use : a reply 
entitled Aniididagma was issued by the Chapter; 
Hermann himself was excommunicated in 1546, and 
tliough at first supported by the Emperor against the 
Pope for political purposes, he was deprived in 1547, and 
lived in retirement until his death, August 15th, 1552.^ 

These two attempts, abortive though they may seem, 
were not without their influence on the course of events 
in England. The reformed Breviary, at any rate in its 
earlier shape, was before Cranmer, and left its mark 
upon the Prayer Book ; and while some of the liturgical 
forms inserted into the midst of the doctrinal statements 
which formed the bulk of the ConsuUaiion influenced 
parts of the services of the Ploly Communion and of 
Holy Baptism, the influence of the Aniididagma was 
also great. Thus it is well to notice whatever there was 
of external influence, which had any effect from abroad, 
before coming to consider the course of the history of 
the Prayer Boole at home. 

The English liturgical reform was preceded by fresh 
efforts to make the Bible accessible in the mother 
tongue. On December 19th, 1534. Convocation 
petitioned Henry, amongst other things, to make pro- 
vision for an authorised English version of the Bible 
and in 1536, in a Proclamation for Uniformity in Re- 
ligion/'^ issued shortly after the appearance of Cover- 

’ See Ranke’s Deut^ciit' Gf^ihichte and fT. 
im Zejia/h'rrlr Reformat 'on “ Wilkins, ill. 776. 

iS-:13) iv., 329, and Deckeis, pp. ^ JbiJ., niT 810. 


Foreign 

Reforing. 


CIlitMZfS {ft 
the Serznee:^ 
tinder 

Henry VH I. 


'rite EngUith 

Bible. 



THE EARLIER STAGES OF CHANGE 




Changes in 
the services 
xmder 
Henry VUL 


dale’s Bible (October, 1535), the King, though maintain- 
ing that he is not compelled by God’s Word to set 
forth the Scripture in English, yet ‘ of his own liberality 
and goodness was and is pleased that his said loving 
subjects should have and read the same in convenient 
()laces and times.’ In Sept 1538 Cromwell, as the King’s 
Vicar-General, issued Injunctions,^ which direct a ‘ Bible 
of the largest volume in English ’ to be set up in some 
convenient place in every church, where it might be 
read, only without noise, or disturbance of any public 
service, and without any disputation, or exposition,- 
they also make special provision that the people shall 
be taught the Creed, the Lord’s Prayer, and the Ten 
Commandments in English. In 1542 a proposal was laid 
before the southern Convocation by Cranmer to amend 
the Service-books and to discontinue the dressing of 
images and setting up lighted candles before them.^^ A 
new edition of the Sarum Breviary ^ was issued at this 
time bearing the clear marks of the breach with Rome, 
and it was further determined that no other Breviary 
should be used in the province of Canterbury.^* At 


^ Wilkins, iir. 815. Burnet 

iv. 341 (eil. Pocock, Oxford, 1865.) 

The order is repeated in a Pro- 
clamation (6 May, 1541), which fixes 
the price of the unhound bible at ten 
shillings, or twelve shillings if ‘ well 
and sufficiently bound, trimmed, and 
clasped’ (Wilkins, ni. 856; Strype, 
Cj-anmer^ I. S4. Sec an account of 
early English translations of the Bible 
in Bp. VVestcott’s History of the Eni^- 
tis/i Bible. 

Ueverendissimns egit enm patri- 
bus de candelis et candelabris coram 
imaginihus fixis abolendis, necnon de 
portiferiis, missalibus, et aliis libiis 
corrigendis et reformandis, ac nomini- 
Inis Romanorum pontifirum et Thomm 
Becket tliligentius ab omnibus pres- 


byteiis radendis et aboleiidis ; ahpic 
de (}uibusdam vestimenlis sericis et 
aliis ornamentisipsis statuisappositis ; 
egiUjue de ( Iralione Dominica, Sym- 
l)olo Apo.s(ol<»rum, et Pia'ceptis l)<‘ca- 
logi a plebe in vulgar! discendis et 
recitandis.’ Wilkins, in. 861. 

‘ IWfiforium secujjdum usum 
Sarum mnuter im/ressumj ei a plu' 
rimis puri^ur/um meuLts. In qin) no- 
men Romano pontifici /also adscript 
turn ouiittitur., ttna ottm a/iis qua 
Chrisiianissimo nostri AVgw s/a/u/o 
repui^uani. E.xrusufn t.ondini per 
FAhmrdum Whytehureh, 1541.’ See 
Sarum Breviary (Damliiidge Ed.), 
iir. p. xlvi. 

^ Wilkins, m. 861, 862. See above 

p. ?i. 



THE EARLIER STAGES OE CHANGE 


31 


the meeting of Convocation in 1543, the Archbishop 
signified that it was the King's will that there should be 
a further reformation of the Service-books ; ^ a com- 
mittee was appointed for the purpose, and ‘ it was ordered 
also that every Sunday and holy-day throughout the year 
the curate of every parish church, after the Te Deiun and 
Mag)iijicat, should openly read unto the people one chap- 
ter of the New Testament in English without exposition ; 
and when the New Testament was read over, then to 
begin the Old.' Thus the first step was taken towards 
liturgical reformation by introducing the reading of 
Scripture in English into the public service of the 
Church : and this was done by the authority of the 
House of Bishops in Convocation, who had also received 
the proposal to correct the Service-books. The way 
was thus prepared for the further substitution of English 
for Latin in the prayers. The first change in this re- 
spect was made in the Litany. This form of petition, 
used in solemn processions, had been in the hands of 
the people in their own tongue in the Primer certainly 
for a hundred and fifty years ; but in 1544 circumstances 
led to the issue of an official version of the Litany in 
Engli.sh. 

The King had issued a letter on August 20th, 1543 ) 
desiring ^ general rogations and processions to be made ' 
owing to the rain and bad weather ; other troubles, such 
as war and pestilence, were also pressing upon people 

1 Jhid. III. 863: ‘That all mass- the Scripture, or aiitlicntical doctors, 
books, aiitiphoners, [and] portuises in should be abolished. ’ ‘ It was ordered 
the Church of England shoukl be that the examination and conection 
newly examiiu^d, corrected, reformed of the said books of service should be 
and ca.stigated from all manner of committed to the bisho]>s of Sarum 
mention of the Bishop of Rome’s and Ely, taking to each of them three 
name, from all apocryphas, feigned of the lower house, such as sliouhl be 
legends, superstitious orations, col- appointed for that purpose. But this 
kits, vei sides, and responses: and the lower house released.’ A gentle 
that the names and memories of all refusal to have anything to do there- 
saints, which be not mentitmed in in. Strype, Mem. i. 376- 


Cliaiiges In 
the services 
under 
Heiuy TUX 


The English 
Litany. 



32 


Cfhaiages in 
tlie aervicea 
under 
Henry VIII. 


The Revised 
Primers. 


THE EARLIER STAGES OF CHANGE 

both at home and abroad. The people responded but 
slackly, and this slackness was put down partly to the 
fact ‘ that they understode no parte of suche prayers or 
suffrages as were used to be songe and sayde ’ : coase- 
quently (June nth, 1544) there were ‘set forthe cer- 
tayne godly prayers and suffrages in our natyve Englislie 
tongue ’ ; 1 to this ‘ Letanie with suffrages to be said or 
songe in the tyme of the said processj'ons ’ there ^vas 
prefixed ‘ An exhortation unto prayer, thoughte mete 
by the Kinges Maiestie and his clergy to be read to 
the people in every church afore processyons.’ '■* This 
litany represents the present English Litany in its 
actual form, with the exception of three clauses of in- 
vocation, and very nearly in its present words.''* The 
work was no doubt done by Cranmer, and was probably 
his first essay in this direction. All the other parts of 
divine worship continued to be celebrated according 
to the several books and uses which have been noticed. 
It is important, however, to consider the relation 
of reform to the books of private devotion, and 
especially to call attention to the King’s Primer, 
which was issued about the same time as the Litany. 
This was not by any means the first occasion on which 
the influence of the reformed views was brought I0 
bear upon the Primer. A popular book of this nature 
was especially liable to such influences, and as early as 
1530 complaints were made of the orthodoxy of certain 
Primers.^ Four years later a far greater measure of 

1 Wilkins, Cone. III. 868—870. by Grafton. 

“ briiUed as an Appendix to Pri- .See hriow, pp. 414 and ff. 
iHxie Preiyers of Queen JP,liz(xheth ** Wilk. Cone, It I. 73 v Inis 

(Parker .Society), from a copy dated been supposed to refiu' to Murshiiir.s 
May 27. An edition with the plain- Primer, but the rcft'rcncc is probably 
.son^ and another edition with mu.sic to some unknown prctleccssor of 
in five jiarts. ‘ as used in the King’s MnrshaU’s book, for tlii.s appeared in 
Chapel,’ were .subsequently printed 



THE EARLIER STAGES OF CHANGE 


33 


innovation came in with the first edition of Marshall’s ciuLnge«in 

the service! 

Primer, which, while keeping in general to the traditional hcS?? vm 
form, contained no Litany or Dirige (i.e, Mattins of 
the Dead), and introduced a new spirit in the various Marskazrs 
exhortations, expositions, and prayers which it in- 
cluded. The omission of the Litany and Dirige 
caused so much protest, that in the second edition 
in 1535 they were restored, with an explanatory and 
unconciliatory preface prefixed to each.^ Four years 
later more official action was taken when, under the Tihey's, 
authority both of Cranmer as Archbishop and of Crom- 
well as Vicegerent to the King, Bishop Hilsey’s Primer 
was issued, which in some respects carried innovation 
a step in advance of Marshall’s Primer.- Shortly after 
this, about the year 1541, the King began to exercise 
some modifying influence on the Primers, and this led 
up to the issue, in 1545, of King Henry’s Primer,^ which 
quickly brought to an end the series of Primers of the 
old type.^ This included the new form of Litany as 
issued in the previous year, with revised forms of the 
Hours of Our Lady and the Services of the Dead, be- 
sides other prayers both old and new. Here for the 
present things rested, both with regard to public and 
private worship. But meanwhile other changes were 
being prepared. 

There is no sign that the committee nominated by 

^ •' ments tn 

Convocation ever set to work, but it is clear that RHcrm. 
Cranmer, perhaps with Heath and Day, the Bishops of 

X534, and was then denounced in ^ The Prmer sei forth hy the Kings 
Convocation. See Additional Note, Majesty and his Clergy to he taught^ 
p. 43. learned and read: and none other to 

^ This second edition is printed in he used throughout all his dominions. 

Burton’s Three Primers ftd forth in Printed in Burton, l.c. p. 437. 
the Reign of Henry VIII. (Oxford, ^ resumed in 1554 under 

i^ 34 )‘ ^ Queen Mary. See for the whole 

^ Printed in Burton, l.c. p. 305, subject Ploskins, Primers. 



34 


Otumges in 
the services 
under 

Henry vni. 


Cranmers 
First Draft. 


The 

Rationale. 


Second 

Draft, 


The 

Processional 


THE EARLIER STAGES OF CHANGE 

Worcester and Chichester, and others appointed by the 
King,^ was busying himself with experiments in the 
reform of the Service-books. His earliest extant Draft 
follows the lines of Quignon in keeping the ancient 
seven Hours of prayer and the Latin tongue throughout : 
it was therefore probably earlier in date than this action 
of Convocation : it did not touch any services except 
those of the Hours, and as it never saw the light it had 
no overt influence upon them.^ Another abortive at- 
tempt besides this First Draft was the document known 
as the Rationale^ or explanation of the ^ ceremonies to 
be used in the Church of England.’ This dealt with all 
the old ceremonies, and probably was drawn up by the 
commission appointed by the King in 1540.^ A second 
Draft of revised services marks a considerable step for- 
ward : the Hours were reduced to two, but Latin was 
retained throughout except in saying the Lord's Prayer 
and in reading the lessons. This second Draft seems to 
date from the latter years of Henry VI 1 1 , or the opening 
months of Edward VI.^ 

It is clear also that further experiments in English 
services were being made. Soon after the publication of 
the Litany, Cranmer was busying himself with a trans- 
lation of the Processional as a whole, and after making 
some experiments with a free hand, both as translator, 
adapter and reviser, he sent them to the King with 

^ See Burnet, V. 353 (Pt. ii. bk. i. v, 191 — 198. 
record Ixi. ) Cranmer’s letter to the ^ Gasquet and Bishop, pp. 30—39 ; 
King, January 24, 1 545/6. 353—382. The reduction in the nunv 

^ This draft was first printed by ber of Hours j^oes along with the 
Gasquet and Bishop: See Edward direction to omit Prime and Hours 
VI. and the Book of Common Prayer^ when a sermon was preached, which 
pp. 16—29, 31 1 — 352. The docu- was given in the 36th of the Uoyal 
ment is there dated as subsequent to Injunctions of 1547: compare .similar 
the action of Convocation, i.e, be- but fuller directions in the Royal 
tween 1543 and 1547. Injunctions to Cathedrals issued 

^ Dixon, ii. 229, 3ii.The in September, 1547 (Ga.squet and 

document is printed in Collier Hist. Bishop, pp. 55, 56). 



THE EARLIER STAGES OF CHANGE 


35 


further proposals as to the nature of the musical reform as 
he conceived ft.^ The whole appears to have come to 
nothing for the moment, though it to some extent fore- 
shadows what was to come. 

Edward VI. came to the throne on January 28th, 
1547, and signs of change were soon evident. Litur- 
gical innovations were carried forward, and Compline was 
sung in English in the Royal Chapel or April nth, 
1547 2 : there are some traces also of othei experiments 
in English adaptations, not only of the Hours, but also of 
the Liturgy.^ 

In July, the First Book of Homilies was issued, and 
thus provision was made for a scriptural instruction of the 
people, that should be independent of the opinions of the 
parish priests ; and a standard was set for the work of 
preaching, which, though under great restrictions, was 
being encouraged everywhere.^ In the following month 
the Royal Injunctions were issued with the Articles of 
Enquiry for the Royal Visitation : both these plans 
were carried out by the Council acting for the Crown, 
and overriding episcopal authority. The Injunctions 
were based upon the Cromwellian Injunctions of 1536, 
but went much further. They demanded that, not only 
a Bible, but also a copy of the ‘ Paraphrasis of Erasmus 
also in English upon the Gospels ' should be set up in 
the churches, and further that the clergy should possess 
these, study them, and be examined in them^by the 
Bishops. Among the new provisions was an order for 


Oiaagei 
under 
Edward VI. 


Edivardine 

Innovations 


Homilies 
and In- 
junctions. 


^ ‘ In some processions I have because I thought I had better mat- 
altered divers words, in some I have ter for the purpose than was tlie 
added part, in some taken part away : procession in Latin.’ See below, Ad- 
some I have left out whole either for ditional Note, p. 42. 
by cause the matter appeared to me ^ Gasquet and Bishop, p. 58. 

to be little to purpose or by cause the ® See Additional Note, p. 42. 

days be not with us festival days : and ^ See Documentary Annals, 11 1. 
some processions I have added whole p. 32. 


D 2 



36 


THE EARLIER STAGES OF CHANGE 


Changes 
under 
Edward VI, 


Action of 
Convocation 
and Parlia- 
ment 


the reading of one of the homilies every Sunday ; and 
besides the old provision for one chapter of the New 
Testament to be read at Mattins, and at Evensong one 
chapter of the Old Testament^ on every Sunday and 
Holy Day, the custom was now made general that 
the Epistle and Gospel at High Mass should be read in 
English. To make room for the chapter of Scripture a 
further change was directed ‘that when nine lessons 
should be read in the Church, three of them shall be 
omitted and left out with their responds ; and at Even- 
song time the responds with all the memories shall be 
left off for that purpose': and to make room for the 
sermon or homily it was ordered that ‘ the Prime and 
Hours shall be omitted.' ^ The English Litany was ap- 
pointed to be said or sung by the priests and 
other of the choir kneeling in the midst of the Church 
immediately before High Mass, and this was to take the 
place of all the old processions. A new form of Bidding 
prayer was appended following upon the changes which 
Henry had already made in this form.^ In the course 
of the Royal Visitation, further alterations were intro- 
duced, e.g. at Winchester Cathedral sequences were 
abolished : at Lincoln and York no anthems were to be 
allowed but those of our Lord, and they in English, set to 
a plain and distinct note, for every syllable one : and the 
public recitation of the Hours of the Blessed Virgin 
and of ferial Dirges was also abrogated."^ 

These innovations were all made without reference to 
Parliament or Convocation : a second stage in the 

^ The former before the ® See the Injunctions, Doc. Ann. 

latter after Magnificat. See Royal ii. §§ 7, 20, 2I, 23, 32, 36, and p. 21. 
Injunctions for Lincoln (1548) in ^ See Line. Cat/i. Stat. ii. «)8r, 
Lincoln Cathedral Statutes^ ii. 590. 592. Cp. Doc. Ann. xii. especially 

2 For the fullest directions see for vernacular explanations of the 
Cath. Siat. ii. 593. Cp. Blunt, 12. ceremonies to be interpolated at Mass. 



THE EATLIER STAGES OF CHANGE 


37 


development began when these bodies met in the begin- 
ning of November, 1547. At the opening Mass on 
November 4, the Gloria in excelsis. Credo and Agnus 
were all sung in English, ^ and among the earliest busi- 
ness of Convocation v/as a petition to the upper house 
from the lower house ‘ that the work of the Bishops and 
others who have been occupied, in accordance with the 
command of Convocation, in examining, reforming and 
publishing the Divine Service, may be produced and sub- 
mitted to the examination of this House/ ^ It does not 
seem to have led to any definite result, nor was Con- 
vocation more fortunate in the claim which it made to 
discuss and settle itself ‘such matters as concerneth 
religion/ On the other hand, at the sixth session 
(December 2nd), the proposal for communion under 
both kinds was approved nul/o reclamanie^ and already 
a bill was on its way through Parliament which 
included a provision to the same effect,^ so that this 
change was brought about by consent of Church and 
State. After this. Parliament and Convocation were 
prorogued, and the innovations enter upon a third 
stage, when again they are controlled by secular 
authority. 

Early in 1548 (if not before the end of 1547) ques- 
tions were submitted to the Bishops with a view to 
changes in the Liturgy : their answers show, among 

1 Wriothesley, Chronicle (Camden books, as they be informed : their 
Soc.), i. 187. request is that the said books may be 

^ So speaks the Latin official Re- seen and perused by them^or ^ ket- 
cord. A fuller account in a MS. of ter expedition of Divine Service to be 
Cranmer has it thus : ‘That whereas set forth accordingly.’ Wilk. iv. 15. 
by the commandment of King Henry Cardwell, Synodalia, 419* 

VIII. certain prelates and other this Convocation Gasquet and Bishop, 

learned men were appointed to alter pp. 73 ~ 7 ^» 449 ~ 45 Ij Strype’s 

the service in the Church and to Cranmer^ i. 155. 

devize other convenient and uniform ® Gee and Hardy, Docime?ns,']i\o. 

order therein, who according to the Lxvn. 

same appointment did make certain 


Changes 

tmder 

Edward VX 


concerning 

Divine 

Service 


and Com- 
munion. 


The Order of 
Comfnumon. 



38 


THE EARLIER STAGES OF CHANGE 


Changes 
under 
Edward VI. 


I IS Recep- 
tion. 


Other things, some hesitation as to the expediency of 
saying all the Mass in the vulgar tongue,^ and this no 
doubt was not without its influence upon the next step 
taken in liturgical innovation. It was urgent that some 
provision should be made for the carrying out of the 
direction for communion in both kinds ; the work was 
entrusted to ' sundry of his Majesty’s most grave and 
well-learned prelates and other learned men in the 
scripture’^ 'who, after long conference together with 
deliberate advice, finally agreed upon ’ a form ; this 
was issued by Royal proclamation on March 8th, 154S, 
and further imposed by a letter from the Council to 
the Bishops dated five days later, and pointing to 
Eastertide as the time when The Order of Communion 
should come into use.^ 

This made no alteration in the Latin Mass except 
that the English devotions for communicants were in- 
serted in the middle of the service, which in other 
respects (as was expressly stipulated) went on for the 
present as before. The English Order conipri.sed the 
Invitation, longer and shorter Exhortation, Confession, 
Absolution, Comfortable Words and Prayer of Humble 
Access in much their present form, together with words 
of administration for communion in both kinds, similar 
to the first half of the present words, and ' The Peace, 
without the blessing annexed to it as at present.^ 

The Bishops were ordered to direct their clergy to use 
' such good, gentle, and charitable instruction of their 
simple and unlearned parishioners, that there might be 


^ Burnet, V. 197 (Pt. il- bk. i. record 
XXV, ), especially Quest, 9. 

^ The names are involved in the 
same uncertainty as besets the names 
I of the compilers of the First Prayer 
I Book. See below, p. 45. 


5 The Letter is in Wilk. iv, 31. 
Ann. XIV, The Order itself, 
Wilk. IV. rr. or in IMnrpes of A". 
Edzmrd VL (Parker Soc.) pp. 18. 
^ See below, pp. 486, 4S7. 



THE EARLIER STAGES OF CHAHGE 


39 


one uniform manner quietly used in all parts of the 
realm/ ^ However, some of the Bishops were backward 
in directing the use of the new form ; and many parish 
priests were so far from instructing their parishioners for 
their good satisfaction in the matter, that they laboured 
to excite them against it, and declared in their sermons 
that the real intention of the Government was to lay a 
tax of half-a-crown upon every marriage, christening, 
and burial^ Besides the opposition of the conservative 
section, the Council had to control the innovations of the 
reformers, who had already been warned ' not to bring 
in new and strange orders every one in their Church 
according to their fantasies,' but were in spite of this 
not by any means restrained.^ To remedy these dis- 
orders, all preaching was forbidden by a proclamation^ 
(April 24th), except under licence from the King, the 
Lord Protector, or the Archbishop of Canterbur}^, and 
afterwards was more strictly prohibited by another 
proclamation 5 (September 23rd), that the people might 
be ' the more ready with thankful obedience to receive 
a most quiet, godly, and uniform order to be had 
throughout the realm/ 

Meanwhile other changes had been made by the 
Council, which in January abolished the ceremonies of 
candles on Candlemas, ashes on Ash Wednesday, and 


Changes 
under 
Edward VL 


Disaffection 
0 / the Clergy 
at 7t. 


Preaching 

forbidden. 


Further 

changes. 


^ Doc. Ann. XI v. For an account ( 1 548), showing that some enterprised 
of the Latin translations of the ‘ Order to run before authority : and the Act 
of Communion,’ and of the First of Uniformity (i 549 )/ stating that, 
Prayer Book, see p. 116. besides the old uses., divers forms and 

2 The people had this notion in fashions have of late been used in 
Henry’s time, when parish registers cathedral and parish-churches, con- 
were ordered to be kept. This order cerning Mattins and Evensong, the 
was renewed in the Injunctions Holy Communion, and the adminis- 

tration of other sacraments of the 

3 A Proclamation against them Church. Gee and Hardy, 

that do innovate : see Doc. Ann. vir. p. 358. ^ 

Compare the Proclamation prefixed ^ Doc. Ann. X , 

to ‘ The Order of the Communion ’ ® Ibid. xiir. 



40 


CkaiigoB 
under 
Edward VI. 


Ahro^aiion 
of Cere- 
moniest 


and 

Vernacular 

Services. 


THE EARLIER STAGES OR CHANGE 

palms on Palm Sunday, ^ and in the following month 
first abrogated Holy bread, Holy water, and the service 
of Creeping to the Cross on Good Friday, ^ and then 
went a stage beyond the Royal Injunctions in abolishing 
not merely such images as had been abused, but ‘ all the 
images remaining in any Church or Chapel’ ^ 

In May further experiments were made : ‘ Paul’s choir 
and divers other parishes in London sung all the service 
in English, both Mattins, Mass, and Evensong, and kept 
no Mass without some received the communion with the 
priest’ ; and a little later ‘on the 12th day of May King- 
Henry VII.’s anniversary was kept at Westminster, the 
Mass sung all in English, with the Consecration of the 
Sacrament also spoken in English, the priest leaving out 
all the Canon after the Creed (? Qui pridic) save the 
Paternoster, and then ministering the Communion after 
the King’s Book.’^ 

As time went on, these experimental forms of service 
were given a wider cun'ency.® On the 4th of September, 
1548, the Protector wrote to the Vice-Chancellor and 
heads of houses of the University of Cambridge to order 
that for the present ‘ you and every of you in your col- 
leges, chapels, or other churches use one uniform order, 
rite, ceremonies in the Mass, Mattins, and Evensong, 
and all divine service in the same to be said or sung, such 
as is presently used in the King’s Majesty’s Chapel, and 
none other.’ ^ The prescribed form accompanied the 

^ Wilk. IV. 22. Doc, Ann. viii. to the Schoolmaslcr of Paul’s for 
2 Doc. Ann. vii. writing of the Mass in Engli.sh and 

® Wilk. IV. 22. Doc. Amt. IX. the Beneclicitos, V\’ It is also noticc- 
^ Wriothesley, Chronicle^ n. 2. able that ‘ eight Sawtters in English ’ 
Cp. Grey friars Chronicle., p. 55. were bought. Churchwardens’^ Ac- 
The passage is not very clear. counfs (ed. Overall) pj). 67, 68. 

^ The Churchwardens’ Accounts ® Quoted by (lasquei and Bishop, 
of S. Michaefs, Cornhill, for 1548, p. 147, from C.C.C.C. MS. 106, f. 
contain the following entry : ‘ Paid 495. 



THE EARLIER STAGES , OF CHANGE 


41 


letter, but it does not appear to be now extant : but it is 
clear from the description that the Breviary Offices had 
been already reduced to two, and it seems probable that 
in other respects besides this the point occupied by the 
First Prayer Book as to these services had already been 
practically reached by way of experiment, and that little 
remained but to complete the work and present it for 
formal authorisation. 



42 


THE EARLIER STAGES OF CHANGE 


Edwardian 
Oioir Books. 


I ADDITIONAL NOTES 

I. EE WARDIAN CHOIR BOOKS, 

Some traces of the forms of service employed in the King’s Chapel 
and in other places by way of experiment may be found in some 
MS. choir books in the British Museum, and the Bodleian Library, 
Important evidence of the spirit which guided the revision of the 
music is to be found in a letter sent from Cranmer to the King six ^ 
months after the publication of the Litany with its music, accom- 
panying some drafts of further translations with music, of which 
unfortunately no trace can be found. The letter, however, strikes 
the keynote of such changes as are known to have been made. He 
writes : — 

M have translated into the English Tong'ue, so well as I could 
in so short time, certain processions to be used upon festival days.’ 
Then, after describing the freedom which he has allowed himself 
as translator, to alter or add to the old rite, he proceeds ^ If 
your grace command some devout and solemn note to be made 
thereunto, (as is to the procession which your majesty has already set 
forth in Engli.sh) I trust it will much excitate, and stir the hearts of 
all men unto devotion and godliness : But in mine opinion the song, 
that shall be made thereunto, would not be full of notes, but, as near 
as may be, for every syllable a note, so that it may be sung dis- 
tinctly and devoutly : as be in the Mattins and Evensong — VentJCy 
the hymns, Te Dciim,^ Bened/efus^ Magfiificat,, Nunc Dimifiis,, and 
all the psalms and versicles : and in the Mass — Gloria In exccisls^ 
Gloria pafri^ the Credo^ the Preface, the Pater nosfer^ and some of 
the Sanctus and Agnus. As concerning the Sahtc festa dies the 
Latin note, as I think, is sober and distinct enough : Wherefore I 
have travailed to make the verses in English, and have put the 
Latin note unto the same. Nevertheless they that be cunning in 
singing can make a much more solemn note thereto : I made them 
only for a proof to see how English would do in song. But, by cause 
mine English verses want the grace and facility that I could wish 
they had, your majesty may cause some other to make them again, 
that can do the same in more pleasant English and phrase. As 
for the sentence, I suppose will serve well enough.’ ^ 

The choir books which survive of the early years of Edward VI. 

^ Or eighteen, the date is iincer- v. 206 ; printed in full from State 
tain. Oct. 7, 1:544 or 1545. Papers,, I. ii, p. 760. 

Cranmer, Works, ii. 412; Collier, 



THE EARLIER STAGES OF CHANGE 


43 


contain an adaptation of the old Plain-song of the mass to English 
words on the lines laid down above, as well as a number of settings 
for four or five voices, which are characterized in the main by a 
similar simplicity. They also show that several tentative trans- 
lations were made and set to music before the version for use in the 
Prayer Book was settled. In the case of the canticles the versions 
of the Primers were used, as well as others which have not hitherto 
been traced to any printed source. There are also two Masses in 
English which have the Apostles’ Creed instead of the Nicene 
Creed ; this is probably due to the fact that translations of the 
former but not of the latter were already available in the Primers.^ 


The Reformed 
Primer*. 


//. THE REFORMED PRIMERS. 


The Reformed Primers of Henry VII Ith’s reign fall into three 
groups, the first connected with the name of William Marshall, the 
second with that of Bishop Hilsey, while the third consists of the 
King’s Primers.^ Besides reforming the old materials, they 
introduced a considerable amount of novelty. Thus Marshall’s 
book ^ contains the offices for the hours of prayer : but a con- 
siderable portion of the volume is occupied with an exposition of 
Psalm li., and a harmony of the Gospel narrative of our Saviour’s 
Passion. It has also a doctrinal instruction in the form of a 
dialogue between a father and his child. It contains the Dirge 
and Commendations : but with an admonition and warning pre- 
fixed against prayer for the dead, and an exposition of the meaning 
of the Psalms and Lessons read in that service. The book w^as 
denounced in Convocation * when it first appeared. 

Hilsey’s book ^ published in 1539 was intended to introduce as 


^ See Journ. TheoL Stud. I, 229 
and ff. 

- The grouping is only a rough one. 
The primer of 1 540 printed by Graf- 
ton and Whitchurche in Latin and 
English, is drawn partly from Mar- 
shall and partly from Hilsey, and 
between 1536 and 1540 there were 
books which partly followed Mar- 
shall’s and partly the old Sariim forms. 

® The first known edition is that 
circa 1534. Its contents are given 
by Dr. Burton Three Primers., p. 
31. A fuller edition was published 
in 1 535- This has been reprinted 
by Dr. Burton, pp. i — 300. It is 
entitled ‘A goodly Primer in English, 
newly corrected and printed, with 


certain godly Meditations and Pray- 
ers added to the same, very neces- 
sary and profitable for all them that 
right assuredly understand not the 
Latin and Greek Tongues. Ctwi 
privilegio regalil Hoskins, p. 193. 

^ Wilkins, ill. 769. Dixon, i. 140. 
The book, however, was extensively 
circulated ( 1 534— 1539)) and was 
known to Cranmer, who transferred 
whole sentences from it into The In- 
stitution of a Christian Man ( 1537 )* 
Lathbury, Hist, of Prayer-hook, p. 4. 

^ This was entitled ‘ The Manual 
of Prayer.s, or the Primer in English, 
set out at length, whose contents the 
Reader by the Prologue next after 
the Kalendar shall soon perceive, 



44 


THE EARLIER STAGES OR CHAHGE 


The Beformed 
PrimcrB. 


much doctrinal improvement as the King-’s Vicegerent in ecclesiasti- 
cal matters could venture upon. It has ‘the form of bidding of the 
beads, by the King’s commandment,’ ^ and ‘ the Abrogation of the 
Holy-days.’ Many of the psalms, anthems, lessons, and hymns are 
changed for others of more plain sentence : also a great number 
of the saints invoked in the Litany are omitted, according to the 
Injunctions of 1536. Prayer for the dead is retained in the 
bidding the beads and in the Dirige ; but the Lessons of this 
service are changed for others, declaring the miseralDle state of 
man’s life, the condition of the dead, and the general lesurrection. 
It contains ‘an instruction of the manner of hearing of the mass,’ 
opposing the doctrine of the sacramentaries. The book follows 
three main divisions — Faith, Prayer (the Hotirs^ with the xv. Ocs,^ 
the vii. and xv. Psalms, and the Litany, &c.), and Works, conclud- 
ing after passages of Scripture upon the relative duties, with an 
extract from 2 Pet ii., headed ‘ The bishop of Rome with his 
adherences, destroyers of all estates.’ This with all preceding 
Primers was superseded in 1545 by ‘The King’s Primer'^ and its 
Latin counterpart, the Orariiun^ of 1 546. 

This was much less pronounced, and contained, besides the 
Hours, the Penitential Psalms, the Litany, the Dirge and Com- 
mendations, and the Psalms and devotions of the Passion, only a 
short collection of Pi'ivate Prayers. 


and therein shall see briefly the order 
of the whole Book. Set forth by 
John, late Bishop of Rochester, at 
the commandment of the right hon- 
ourable lord Thomas Crum well, lord 
Privy Seal, Vicegerent to the King’s 
Highness.’ Burton, Three Pruners^ 
PP*" — 43 ^* There was also an 
edition published in the same year in 
English and Latin. (Hoskins, Prt^nersj 
No. 142 and p. 233.) 

1 This was carefully ordered by 
Henry, to omit all mention of the 
Pope, and to teach the people that 
the king was the supreme head im- 
mediately under Go(i of the spiritu- 
alty and temporalty of the Church of 
England. 

" These fifteen meditations on 
Christ’s Passion, each beginning 
with ‘O Jesu,’ ‘O blessed Jciiu,’ 
&c. , composed and said daily by St. 
Bridget before the crucifix in St. 
PauVs church at Rome were a 
common feature in the older Pri- 


mers (p. 19). Marshall rejected 
them as superstitious, and they were 
not placed in K. Ilcnry’s I’rinier 
(1545). Bishop Hilsey retained them 
in their usual i)lacc, before the 
vii. P.salms and the Litany, with 
an atlmonition prefixed : ‘ The xv. 

prayers following, called commonly 
the XV. Ocs, are set fortli in divers 
Latin primers, with goodly pry n led 
prefaces, pn^niising to the siiyers 
thereof many things both foolish and 
false, as the deliverance of xv. souls 
out of purgatory, with other like 
vanities ; yet are the prayers self 
right, good and virtuous, if they he 
said without any .such superstitious 
trust or blind confidence.’ Burton, 
7 'hree Primers^ p.^ 371. We find 
them again in the time of Q. Eliza- 
beth : see Private Prayers put forth in 
that Peiyn (Parker Soc. ), and Mr, 
Clay’s note, jx 507* 

^ Burton, Three Primers^ pp. 437 
— 526, and see above, p. 33. 



CHAPTER III. 

THE FIRST PRAYER BOOK. 

The definite history of the compilation of the First 
Prayer Book is wrapped in considerable obscurity. In Edward VX 
the previous chapter an account has been given of 
various steps which led up to it, but when the attempt is 
made to ascertain accurately the names of those who Its authors. 
compiled it and the history of their work, little evidence 
is forthcoming. The authors of the Order of Communion 
lie hidden behind the vague phrases of the Proclamation 
of March 8, 1547-8, under which it was issued. Other 
phrases similarly vague occur in connexion with the First 
Prayer Book in the Act of Uniformity which authorized 
it. There is no direct evidence of any formal commission 
issued for the purpose, and indirectly all the details that 
can be ascertained are the following. In September, 1548, 
a number of bishops and divines were assembled at 
Chertsey and also (probably during the King’s stay on 
September 22 and 23) at Windsor, for the settlement of 
liturgical questions and ‘a uniform order of prayer.’^ 

The names of these can only be ascertained by con- 
jecture,^ but since it is known that five bishops and four 

^ Greyfrim’s Chronicle, 56. Joitr^ ^ No names are given by Cranmer 
nal of Edward VI. in Burnet, V. 7 in his letter to Queen Mary of Sep- 
(Pt. ii. i. p. 6.) tember, 1555, {Remains, p. 450), nor 



THE FIRST PRAYER BOOK 


46 


The First 
Prayer Book 
of 

Edward VI. 


Forecasts of 
the Book. 


divines took part at Chertsey in Ferrar’s consecration to 
the see of S. David’s on September 9, it is natural to sup- 
pose that they were of the number. They were the follow- 
ing : Archbishop Cranmer, Bishops Ridley of Rochester, 
Holbeach of Lincoln, Thirlby of Westminster, and Good- 
rich of Ely : Drs. May, Dean of St Paul’s, Haynes, Dean 
of Exeter, Robertson, afterwards Dean of Durham, and 
Redman, Master of Trinity College, Cambridge. It is 
noticeable as a piece of confirmatory evidence that at 
the service the consecration of the Eucharist, as well as 
the administration, was then performed in English.^ 
Further signs of the work that was going on are traceable 
in the Protector’s letter to the Vice-Chancellor &c. of 
Cambridge University dated September 4, wherein he 
orders the Colleges to follow the example of the royal 
chapel in divine worship ‘until such time as an order be 
taken and prescribed by his Highness to be universally 
kept throughout the whole realm ’ 2 ; and also in the ‘Pro- 
clamation for the inhibition of all preachers,’ issued on 
September 23, which speaks of his Highness’ wish ‘to 
see very shortly one uniform order throughout this his 
realm,’ and of ‘ certain bishops and notable learned men’ 
gathered together at this time for that very purpose by 
his Highness’ commandment.® It is quite possible that 
others beside the above nine persons were concerned in 
the work. Fuller, in his Church History; adds the names 


by Ridley in his demonstrative letter 
as to Hooper’s attitude towards vest- 
ments. Bradford’s Works., It, 387. 

^ The Acts of Consecration have 
been printed from Cranmer’s liegis- 
ter, f. 327'', by Courayer, Defense., 
II. ii. Appendix, p. xx,xvii. ; and by 
Estcourt, Anglican Ordinations., Ap- 
pendix, vni. 

^ See above, p. 40. 

^ See the proclamation, Doc, Ann, 


XI II. and compare Wriotheslcy’s 
Chronicle, ii. p. 6, and Greyfriars 
Chronicle, p. 56 : both of the.se as- 
cribe the proclamation to Septem- 
ber 28, but the earlier date coincide.s 
with Edward’s visit to Wind.sor, and 
his interview with the Divine.s there. 
This proclamation is more explicit 
than the earlier one of April 24, Doc, 
Ann, no. X,* 



THE FIRST TROVER ROOF 


47 


of Bishops Skip of Hereford and Day of Chichester with Tbe First 

Prayer Book 

Drs. Cox and Taylor, but evidence for these is not forth- idw^dvi 
coming.^ It is clear however, that this body of divines, 
sometimes called the Windsor Commission, was a re- 
presentative body drawn from both the conservative and 
the reforming side, and that, whatever other points of 
difference there may have been between them, they were 
at any rate all agreed in desiring a form of service in 
English which all could understand.^ 

No further light is cast upon the obscure workings of 
the divines till the meeting of Parliament, when the ex- 
perimental stage was over and definite proposals were 
brought forward. It is clear that, in the meantime, the 
compilers of the Prayer Book had finished their work. The 
ecclesiastical business began on Saturday, December 15, 

1 Later writers, such as Burnet, the contrary, by a common agreement 
give other lists which are less well of all the chief learned men in the 
attested. See for the whole question realm the thing of long time and 
Chisquet and Bishop, chapter ix. maturely debated among them which 
Crannier’s letter to Queen Mary, had most opinion of learning in the 
September, 1555 {Remains, p. 450). Scriptures of God and were likeliest 
‘ But when a good number of the to give least to affection, as well 
best learned men reputed within this bishops as other, equally and indif- 
realni some favouring the old, some ferently chosen of judgment, not co- 
the new learning as they term — where acted with superior authority, nor 
indeed that which they call the old otherwise invited but of a common 
is the new, and that which they call agreement among themselves— there 
the new is indeed the old-r-but when was first agreement on points,^ and 
a great number of such learned men then the same coming to the judg- 
of both sorts were gathered together ment of the parliament, finally con- 
at Windsor for the reformation of the eluded and approved ; and so a form 
service of the church, it was agreed and rile of service, a creed and doc- 
by both, without controversy (not one trine of religion by that authority 
saying contrary), that the service of and after that sort allowed, set forth 
the church ought to be in the mother and established by act and statute, 
tongue.’ Compare Somerset’s letter to and so published and divulged to so 
Pole, enclosing a copy of the Book of great a quiet as ever was in England 
Common Prayer, June 4, 1549. ‘ The and as gladly received of all partes.’ 
conclusion, and that that ye make the See Ti’otMes cofmected with B. C.P. 
extreme peril and danger, may perad- p. x. The Protector’s opinion as to 
venture be known 1 oyou at Rome, of a the unanimous acceptance of the First 
dissension amongst our bishops upon Prayer Book is, to say the least, an 
the chiefest points of religion. We optimistic one. See below on this 
here do know no such thing : but on point, p. 54 * 



45 


iUJL rKAYJbK ±SUUK 


The First 
Prayer Book 
of 

Sdward VI 

The Debate 
m the 
Eucharist. 


with a public three-days' debate in the House of Lords 
concerning the Eucharist/ founded upon a ‘ boke whiche 
was redde touching the doctrine of the Supper.' The 
Protector claimed this as representing the ‘ agreements ' 
of the bishops except in so far as Day, Bishop of Chi- 
chester, had dissented upon three points. But Bishop 
Thirlby, of Westminster, tried to minimize the agree- 
ment of the bishops, and when challenged, began to ex- 
plain away his own subscription to the book. There 
can be little doubt that the Protector was right, and that 
there had been a consultation of the bishops with a defi- 
nite acceptance and subscription of a formal document 
It is evident from the Debate that the ^ book ’ con- 
tained a summary of the doctrinal points involved,- not 
only with regard to the Eucharist, but also to Confirma- 
tion and perhaps other things, and that it contained 
the new ‘ Prayer of the Communion ' in English, no 
doubt that which had been prepared for the First Prayer 
Book. It seems to have undergone some modification 
between the time, when the consultation of the bishops 
and its subscription by them took place, and the day 
when it was read in the House of Lords ; at least Thirlby 
seems to suggest this but in any case it was con- 
fessedly incomplete and left other things ' to be treated 
on afterwarde.' 


After this short sparring as to the nature of the 
agreement and subscription of the bishops, i.e, as to the 
amount of authority to be justly ascribed to the ‘ boke,’ 

^ A full account of this from a con- - It is called ‘this book of the 
temporary MS. is printed as an ap- doctrine,’ fol. 7 a, (cp. 5 a), quoted 
pendix by Gasquet and Bishop, above : in both cases C»a.squct and 
P- 395 t)ut not well handled % Bishop obscure this by inserting a 
them in chap. xi. Mr. Tomlinson comma. 

in his edition ( The Great Parlia- ® fo. 6 b. ‘ Also there was in the 

mentajy Debate) corrects some of booke : Oblation, whiche is lefte outo 
their mistakes, but errs on the other no we.’ 
side. 



THE FIRST ERA YER BOOR 


49 


the debate plunged into the general subject, and it was 
clear that some of the bishops, though they may have 
been willing, like Thirlby, to subscribe to ^ the boke ' when 
presented to them for the sake of ‘ unitie at home in this 
Realme/ yet were not at all satisfied by it, and in par- 
ticular found its omissions hard to reconcile with the 
doctrine which they held. Further experience of it 
somewhat modified their attitude, and Gardiner, for 
example, afterwards admitted with regard to the First 
Prayer Book, that ‘ there was never more spoken for the 
Sacrament than in that book,’ though ' he would not have 
made it after that form.’ ^ 

On the day following the close of the Debate, ‘ the 
book for the Service in the Church’ was read in the 
Commons, and from that time the first Act of Unifor- 
mity began to make its way through Parliament, and 
was finally carried through both Houses by January 
,21, 1549, a week before the end of the second year of 
Edward’s reign.- 

The Debate had revealed the cleavage of opinion 
among the bishops,^ and the same is evident from the 


TheFlnt 
Prayer Book 
of 

Edward VI. 


The Act 0 / 

Unifi>r77tiiy^ 


^ See the negotiations with him in 
1551, printed in full by Foxe, Vl. 114 ; 
cp. 169. 

- Dixon, III. I. The Act of Uni- 
formity is in Gee and Hardy, Docu~ 
7 nents, No. LXix:. Some qualifica- 
tions were appended to the Act for 
the benefit of scholars : that persons 
understanding Greek, Latin, Hebrew, 
or other strange tongue, might say 
privately the prayers of Mattins and 
Evensong in such tongue as they 
understood : and, for the further en- 
couraging of learning in the tongues 
in the Universities of Cambridge and 
Oxford, that those Universities might 
use and exercise in their common 
and open prayer in their chapels, 
being no parish -churches, the Mattins, 


Evensong, Litany, and all other 
prayers (the Holy Communion, com- 
monly called the Mass, excepted) 
prescribed in the said book in Greek, 
Latin, or Hebrew. For such ver- 
sions of the Prayer-Book see below, 
p. 1 16. 

^ Cp. TralieroEs Letter to JBuIHn- 
ger, Dec. 31 : ‘ Plabita est Londini 

decimo nono Calendas Januarii, ni 
fallor, disputatio vepl cvxctpt(rTias in 
consessu omnium pene procerum to- 
tius Anglire. Decertatum est acriter 
inter episcopos. Cantuariensis proeler 
omnium exspectationem sententiam 
vestram de hoc negotio apertissime, 
constanlissime doctissimeque de- 
fendit . . . Nunquam splendidiorem 
victoriam veritas apud nos reportavit. 

E 



50 


The First 
Frayer Book 
of 

Edward VL 


Action of 

Convocation 

donbtftl. 


No official 

record 

extant. 


Other 

evidence. 


THE FIRST PRA YER BOOK 

voting. Ten voted for the Bill and eight against it, 
while of the four proxies two must be reckoned in its 
favour, one against it, and one as neutral.’- 

It is a disputed and doubtful question whether the 
Prayer Book was submitted to Convocation or not ; the 
records of that body were burnt in the Great P'ire of 
London, 1666, so the question cannot easily be settled ; 
but it seems clear that no record bearing witness to such 
a course was known to those living at that date, such 
as Heylyn, the historian, who had every opportunity of 
knowing and every inducement to call attention to such 
a record if he knew of it.^ 

On the other hand, it is also clear that the Convoca- 
tion records of this reign were incomplete. Heylyn, the 
keeper of the archives, did not know of the records of 
the earlier Convocation of 1547, but they have now been 
found among the Parker papers.^ It is therefore quite 
possible that the same was true of the records of the 
Convocation of 1548-49. 

For want of official records, recourse must be had to 
other sources. Certainly it seems very unlikely in view 
of the Debate in the House of Lords, and of the full 
discussion and vote of the bishops there, that the ques- 
tion came before them again in the Upper House of the 
two Convocations. 

On the other hand, there is clear and distinct evi- 
dence that the Book had the approval of Convocation. 

The King wrote to Bonner on July 23, 1549, asserting 

Video plane actum cle Lutheranismo, ^ Gasquet and Bishop, pp. 170 — 
cum, qui prius habiti sunt summi ac 172. 

pene soli illius fautores, nostri toli - Gasquet and Bishop, pp. 150, 
facti sunt.’ On'g. Lett. CLII. (Parker 151. 

Soc. ) King Edward calls it in his ^ At Corpus Christi College, Cauu- 
journal, ‘ a notable disjnitation of bridge. See Gasquet and Bishop, 
the Saenunent in the Parliament- Appendix vii. 
house.’ Burnet, v. 7 (Pt, ii, I 6 ) 



THE FIRST PRAYER BOOK 


51 


that the Book is ' set forth not only by the common 
agreement and full assent of the nobility and com- 
mons of the late session of the late Parliament but also 
by the like assent of the bishops in the same Parliament 
and of all other the learned men of this realm in their 
synods and convocations provincial/ ^ 

In a further letter to the Lady Mary he speaks 
of ‘ one full and whole consent both of our clergy in 
their several synods and convocations, and also of the 
noblemen and commons in the late session of our 
parliament/ ^ 

It is hardly possible to have better evidence than two 
such letters as these written by the King, and to persons 
who had every opportunity of denying the accuracy of the 
statement if it could be denied.^ Such further evidence 
as is forthcoming adds nothing to the strength of these/ 
It is true that the Edwardian Government was not scru- 
pulous of the rights of the Church, and further was not 
over scrupulous of truth in defending its own policy ; 
but the former objection cannot be raised as against a 
definite statement that the Convocations were consulted, 
nor the latter against letters written, not to bodies of dis- 
affected subjects or others who could be deceived, but to 
the Princess Mary, who was very closely concerned, and 
to Bishop Bonner, who was a leading actor in the whole 


Tie Pint 
Prayer Book 
of 

Edward VI, 


It's value. 


^ Foxe V. 726. Compare the 
Draft of the King’s Memorial to 
the Sheriffs, which speaks of it as 
‘ th’ act of all our hole realm, and the 
common agreement of both our spiri- 
tualtie and temporaliie there gathered 
together.’ Troubles^ &:c. p. 5. Com- 
pare p. 127. Compare also the 
King’s Message to the Devonshire 
Rebels. Foxe, v. 734. 

“ Slale Papers^ Do)n. Edw. VI. 
vol. vin. p. 51, quoted in full in 
Dixon, ni. 148. 


® The Princess was inclined to 
raise objections to the book, as hav- 
ing merely parliamentary authority, 
but was told in reply that the law 
was * by long study, free disputation 
and uniform determination of the 
whole clergy consulted, debated and 
concluded.’ Foxe, VI. 8. 

^ For example, Udall’s Aiisiver to 
the Commoners of Bevonshife' and 
Cornwall^ in Troubles, &c. pp. 
169, 171, or Cheke’s reply to them, 
quoted in Gasquet and Bishop, p. 155. 

E 2 



52 


THE FIRST PRAYER BOOK 


Th« Fiwt 
Prayer Book 
of 

Edward VI. 

Conclusion.. 


Objects of 
the reform. 


Wherein 

differinsc 

from the 

present 

Prayer 

Boo%. 


concern. The most natural conclusion is that the letter 
to Bonner was strictly accurate in its phrases, that is, 
that the Prayer Book was held to have the assent of the 
bishops by their votes in the House of Lords, and was 
further submitted to the Lower Houses of Convocation, 
and won the assent of the clergy generally through their 
representatives there. Such a course of proceeding was 
not without precedent, for it was that adopted in the 
Convocation of 1547 in the parallel matter of Com- 
munion in both kinds, ^ and possibly also with regard to 
clerical marriage. 

The objects of the compilers of this first English Book 
of Common Prayer are stated in ^ the Preface ’ : — that 
‘ all the whole realm should have but one Use in Divine 
Service ; that the rubrical directions, the number and 
hardness of the rules called the Pie- and the manifold 
changings of the service,'* should be simplified ; that the 
Psalms should be all repeated in their order, instead of 
a few being ‘ daily said, and the rest utterly omitted ’ ; 
that the Lessons should include “ the whole Bible, or the 
greatest part thereof,” in a continuous course, and the 
reading of the chapters should not be interrupted by 
‘‘ Anthems, Responds, and Invitatories ” ; that nothing 
should be read but the very pure Word of God, the holy 
Scriptures, or that which is evidently grounded 14)011 the 
same”; and that all should be “ in the English tongue.” 

The principal differences between the First Prayer lF)ok 
of Edward VI. and that now in use are as follows 
Maitz ns Evensong began with the Lord’s Prayer, and 

ended with the third Collect : Litany was placed after 

the Communion Office ; in some early editions it was 
added as a separate sheet at the end of the volume ; 
and the rubric after the Communioti Office which directs 
^ Gasquet and Bishop, 73 ft. See p. 257. 



THE FIRST FRA YBR BOOK 


53 


its use was quite general, and referred both for the form 
and use of the Litany to Royal Injunctions; the address 
to the Blessed Virgin Mary, which had been retained in 
Henry’s Litany, was omitted, together with the similar 
invocations of the angels and patriarchs. The Com- 
immzon Service began with an Introit, not in the old 
form, but in the form of a Psalm sung as the celebrant 
was proceeding to the altar ; the Commandments were 
not read, but the nine Kyries were sung unbroken ; the 
prayers differed from our present form, but chiefly in 
their arrangement ; the name of the Blessed Virgin Mary 
was especially mentioned in the praise offered for the 
saints ; explicit prayer for the dead was retained ; the long 
Canon or central prayer comprised all that subsequently 
was divided to form three prayers — the Church Militant 
prayer, the Consecration prayer, and the prayer of obla- 
tion : and in it the Invocation of the Holy Spirit, with the 
sign of the cross twice made over the elements, preceded 
the recital of the Institution of theSacrament: at the Offer- 
tory water was mixed with the wine ; the words used in 
communicating the people were those, adapted from the 
ancient words, which form the first clause of those now 
used. The sign of the cross was retained, not only twice, | 
in the consecration prayer and (not in its present posi- 
tion) in Baptism, but also in Confirmation, in the 
Blessings at Matrimony, and in the Visitation of the Sick 
if the sick person desired to be anointed : a form of 
exorcism, and anointing, and the trine immersion were 
still used in Baptism ; the water in the font was ordered 
to be changed, and consecrated, once a month at least : 
in the Burial Service explicit prayer was offered for the 
deceased person ; and an Introit, Collect, Epistle and 
Gospel were appointed for a Communion at a Burial. | 
The Ordinal was not yet annexed to the book. j 


The rirtt 
Prayer Book 
of 

Edward TI. 



54 


THE FIRST PRAYER BOOK 


Th« First 
Prayer Book 
of 

Edward VT. 

Gen£ral 

frinciples. 


Acceptance 
)f the Book. 


The First reformed Prayer Boole, though bearing some 
traces of foreign influence, was, in fact, a revision of the 
old Service-books of the English Church. Simplicity 
was gained by the omission of numberless ancient 
features of the mediaeval offices ; the doctrinal reform 
necessitated the removal, not simply of objectionable 
features in the old services which were few, but still more 
of innocent things,^ which were misunderstood and 
perverted to support the false conceptions which were 
current, such as the theory of transubstantiation, and 
other still more gross popular misconceptions of Eucha- 
ristic doctrine. In this process many a rite, such as the 
Communion Office or the Office of Baptism, was very 
much changed, and many a beautiful and valuable 
feature was sacrificed. But the First English Book of 
Common Prayer was formed, not by a composition 
of new materials, but by a reverent, and on the whole 
conservative, handling of the earlier services, of which 
large portions were simply translated and retained.”^ 

A book which thus combined old and new might hope 
to meet with general acceptance, both from the Conserv- 
atives and Reformers, both from the Old and New Learn- 
ing, though without satisfying the more pronounced 
section of either party: but, at the same time, it could 
hardly e.xpect to be so fortunate as not to meet with 
some violent opposition. The Act of Uniformity itself 
contemplated this ; and, indeed, the whole expedient 

^ The Canon of the Mass is a case stantialion. See the Arolihisliops’ 
in point : nothing was more bitterly letter Siepius officio (1897), p. 17, and 
attacked by the Reformers, and a below, pp. 440 and if. 
new Canon was written to take its So the Message to the Devon- 
place in the Prayer Book : but in shire rebels states ‘ It scemeth to 
iact, though the old Canon is obscure you a new service, and indeed is none 
and unsatisfactory as compared with other but the old; the self-same 
Greek liturgies, it cannot be said to words in English, which were in 
encourage false doctrine, but rather Latin, saving a few things taken 
to be an argument against transiib- out . . Foxe, v. p. 734. 



THE FIRST PRAYER BOOK 


55 


now for the first time adopted, of enforcing a Service- 

book by a penal statute speaks eloquently in the same Edward vl 

sense. 

The party who welcomed the change were anxious to Eagerness o/ 
make it at the earliest opportunity. The date fixed by 
the Act was June 9, Whitsunday, or, if the book 
might be had earlier, then three weeks after a copy had 
been procured. But as early as the beginning of Lent 
‘ Poules choir, with divers parishes in London and 
other places in England begane the use after the said 
booke.’^ This example must have been widely followed, 
for at least four editions were published before Whit- 
sunday, two of them early in March and two of them in 
May, and in several cases there must have been more 
than one impression of the same edition.^ 

Nor were the Conservative party slow in making their 
disapproval felt ; and under the miserable government 
of the Protector and Council, there was a fire of discon- 
tent smouldering up and down the country, which hardly 
needed such a cause as this to cause it to break out 
into flame. 

The month of June saw the Government set in great Risings, 
danger from insurrections all around, and forced to 7irmli 
secure its safety by foreign mercenaries. But in most 
of these risings the question of religion played little or 
no part : they were agrarian and social in their origin, 
and generally did not even annex to themselves the 
odium theologicum? It was far otherwise, ho.wever, with 
the most conspicuous of them all, the rising in the West, 
which began with the religious grievances, and, though 
not uninfluenced by other considerations, remained in 

^ Wriothesley’s Chronic/e, II. 9. duction to the Reuision^ xxiii. 

Ash- Wednesday was March 6, but ^ Jbid,^ pp. xxiv.-xxvii. 

the earliest dated copies extant arc ® The Rebellion in Norfolk was 

those of March 7. Parker, Intro- however full of reformation zeal. 



56 


The First 
Prayer Book 
of 

Edward VI. 


Demands 
of the 
insurgents. 


Rej^lieSy 


THE FIRST PRAYER BOOK 

the clearest way a revolt against the new changes in re- 
ligion. It began upon Whit-Monday, June lo, and 
in spite of the strenuous efforts of the Government, 
spurred by fears of a French invasion, it was not sub- 
dued until after two months had passed.^ The insur- 
gents formulated their complaints in several sets of 
Articles : ^ they demanded the observance of the General 
Councils, the revival of Henry’s Law of the Six Articles, 
the restoration of the Mass in Latin without any to com- 
municate, and of the Reservation of the Blessed Sacra- 
ment : Communion in one kind, and only at Easter: 
greater facilities for Baptism : the restoration of the 
old ceremonies — Holy-bread and Holy-water, Images, 
Palms, and Ashes. ‘ We will not receive the new service, 
because it is but like a Christmas game ; but we will have 
our old service of Mattins, Mass, Evensong and proces- 
sion in Latin, not in English.’ They demanded the 
restoration of the custom of praying by name for the 
souls in purgatory, and the recall of the English Bible 
as tending to encourage heresy ; they proposed that im- 
propriators should have to give up half the abbey lands 
and chantry lands in their possession for the foundation 
of new religious houses. 

These demands were certainly thorough, and they 
were backed by a sturdy force of arms : it was easy to 
send a reply to the Articles in gentle tones, as was the 
King’s answer,'*^ or contemptuous and menacing, as was 
that of the Archbishop,"^ but not so easy to quell the 

’ For the hi.story, see Dixon, in. summansed In the text above, 

43 and ff. in dealing with Coufinnation, The 

See Fifteen articles in Strypc’.s Celibacy of the Clergy, and Kucha- 
Crawwifr, Appendix XL. or 'Troubles^ rlstic doctrine. 

p. 145 and ff. Also a set of Nine ^ Foxe, V. 732. 

articles printed from IJohnsM, p. Works, MiscePaneoits (Parker 
1009, in Dixon in. 57^ and in Foxe, Soc.) pp. 163 and ff. or in wStryt)e’s 
V. 731. The latter differ from those Cranmer, Appendix. xi» 



THE FIRST PRAYER BOOH 


S7 


rebellion, or reduce the West country to quietness. Yet | 
the character of the Articles shows how the whole move- 
ment was due to the stiffest conservatism of men who 
did not wish even their least justifiable usages to be 
disturbed. 

Before the suppression of the revolt, an answer was 
given to the King’s reply which suggests that as the 
movement proceeded it came into the hands of wiser 
men, for the questions were handled with far greater 
power and skill. Some of their points scarcely admitted 
of denial or refutation, as, for example, when they speak 
of the King’s reply as not being his own, but written for 
him by those who had long abused his name for the ruin 
of the country and the oppression of the poor. Again, ' 
when they assert that their governors had passed all 
limits, performing duties reserved to bishops, they accu- 
rately describe the course of ecclesiastical affairs as 
regulated by a despotic Privy Council, from which 
for the time all bishops but Cranmer had disappeared. 
xAgain, in urging the doctrine of the Real Presence, and 
claiming that great doctrinal matters can only be settled 
by the consent of the whole of Christendom, they were 
taking up very solid ground.^ 

By the end of August the rising was suppressed, and 
it only remained for Lord Russell and his foreign mer- 
cenaries to stamp out all the traces of it, to distribute 
rewards, pardons, punishments, and, by the special direc- 
tion of the Council, to pull down the bells out of the 
steeples in Devonshire and Cornwall, leaving only one, 

‘ the least of the ryng that now is in the same,’ to 
prevent their being used again in the cause of sedition.^ 

1 See the analysis which Pocock Troubles ^ p. xviii. 

gives of their answer (known only ^ Troubles^ p* 73- 
through a French translation) in 


The First 
Prayer Book 

'EdwwrdVl 


and a coun^ 
ter~reply. 



S8 


The First 
Prayer Boot 
of 

Edward VI, 


Eiiforce' 
ment of the 
Act of U/ti- 
formity 


The Lady 
Mary 


St. Pauls 
Cathedral. 


THE FIRST FRA VER BOOK 

This incident, marred though it was by the touch 
of sordid meanness which everywhere disfigured the 
Council’s tyrannical rule, acted, no doubt, as a clear 
object-lesson to the rest of England. But, nevertheless, 
it was necessary to take elaborate steps to enforce the 
adoption of the new book. 

Public disputations were held both at Oxford and 
Cambridge, where the Universities were already under- 
going the troubles and indignities of a Royal Visitation, 
with a view to popularising the doctrines of the New 
Learning. The Princess Mary was attacked, and long 
negotiations followed in a futile attempt to force her to 
accept the Prayer Book and give up her Latin Mass. 
Ultimately she was allowed a dispensation for hensclf 
and her chaplains to keep to the Latin Mass in private.^ 

The divided sympathies of the country were graphi- 
cally mirrored at S. Paul’s, where the Dean (May) was 
eager in favour of the reforms, and the Bishop (Bonner) 
was steadfast against them ; and, consequently, innova- 
tions were rapidly made, but old customs lingered on 
longer than the reform-party approved. The Bishop 
seldom or never performed the new service in the Cathe- 
dral, and countenanced the retention of the old Votive 
Masses — c.g. the Apostles’ Mass and Our Ladj-’s Mass 
— in the chapels, and not in the quire, under the form of 
the Apostles’ Communion and Our Lady’s Communion." 
To counteract this bad example, the Archbishop made a 
point of going to the Cathedral to officiate, and the 
Council ordered the suppression of the several Ma.sscs in 
the chapels, and confined the Communion to the high 

^ TRynM., History, in. 148 . or mystery as here, or in view of .some 

'■* Votive Masses were additional special intention, eg. again.sl plague 
nicivsses .said not in connexion, with the or on behalf of the dead. Sarum 
ordinary liturgical course, but in com- (Burntisland) p. 735* 

memoration of some particular saint 



THE FIRST PRAYER BOOK 


59 


altar. These were only the beginnings of Bonner’s 
troubles, for, after a further rebuke from the Council, he 
was required first to celebrate in the Cathedral and then 
later to preach ; and after his sermon he was formally 
denounced, tried by a special Commission, imprisoned 
in the Marshalsea, and finally deprived on October 
Meanwhile other events, designed to enforce the 
new book, were, in fact, showing how unstable it was as 
a basis for a new and lasting regwie, A new Royal 
Visitation was projected, with a draft series of Articles, 
which went far beyond the earlier Visitation of IS 47 - It 
appears to have been designed to enforce the Prayer 
Book, to suppress sundry ceremonies which had escaped 
the ravages of previous Visitations, and to prevent the 
perpetuation of others in connexion with the new Eng- 
lish Mass ; but, in fact, the Visitation Articles went be- 
yond, and were in some cases contrary to, the provisions 
of the Service-book. They expressly forbade some 
things which the book had only omitted, such as the 
altar lights, and the shifting of the book from one place 
to another:^ but they also attacked ‘oil, chrism and 
altars,’ which the book had retained ; and, with an echo 
of the Council’s letter to Bonner, but with greater 
stringency than was there shown, forbade more than one 
Com^munion upon any day except Christmas Day and 


The First 
Prayer Book 
of 

Edward VI. 


Royal 

Visitation. 


1 Dixon, III. 128. Gasquet and 
Bishop, 240 and ff. 

Cardwell, Doc. Ann. xv. § 2. 

‘ Item, For an uniformity, that no 
minister do counterfeit the popish 
mass, as to kiss the Lord’s table ; 
washing his fingers at every time in 
the Communion ; blessing his eyes 
with the paten, or sudary ; or cross- 
ing his head with the paten ; shifting 
of the lx>ok from one place to an- 
other ; laying down and licking the 


chalice of the Communion ; holding 
up his fingers, hands, or thumbs, 
joined towards his temples ; breath- 
ing upon the bread or chalice ; show- 
ing the sacrament openly before the 
distribution of the Communion ; ring- 
ing of sacrying bells ; or setting any 
light upon the Lord’s board at any 
time ; and finally to use no other cere- 
moniesthan are appointed in the king’s 
book of common prayers, or kneeling, 
otherwise than is in the said book.’ 


/ 



6o 


THE FIRST PRAYER BOOK 


The First 
Prayer Book 
of 

Edward Vt 


The Act for 
the Or dinal, 


Easter Day, when provision was made for two in the 
book. 

It is uncertain how far the Visitation ever took place ; 
the Articles are now only known from a draft copy, 
and that is not now extant ; but they must have been 
known at the time, since Ridley and Hooper based upon 
them their Visitation Articles of 1550.^ 

It might naturally be expected that some who clung 
to the old forms would watch for some turn of affairs in 
the political world which should restore the old books of 
service to their place in the churches. The fall of the 
Duke of Somerset was thought to be such an event ; 
and upon his being sent to the Tower in the autumn of 
this year (1549), it was rumored that the Latin service 
and the old ceremonies would be restored, ‘ as though the 
setting forth of the Book of Common Prayer had been 
the only act of the said Duke.’ Therefore, to prevent 
the possibility of a return to the old service, a King’s 
Letter^ was issued (December 25), to call in, and burn, 
or deface and destroy, all the old church-books,^ ‘ the 
keping wherof shold be a let to the usage of the said Bokc 
of Commenne Prayers.’ This Order of Council was 
afterwards confirmed and extended by an Act of Parlia- 
ment,''" to call in the books, and to take away images out 
of the churches. 

By another Act of this Parliament*^ (January 31, 
1550), the King was empowered to appoint six prelates 
and six other men of this realm, learned in God’s law, to 

^ Ridley’s Articles and Injunctions ligioadhuc herbcscens in Anglia esset 
are in Doc. Ann. xxi. or his Works., aoceptura post lapsum dneis Sonier- 
p. 319. Iloojxir’s in his Za/err Writ- setue. . . Oria^itml Letters^ xxxvr. 
ings, p. 118 and ff. ^ Doc. Arrncils, XX. 

^Hooper’s Letter to BtiUinger, Dec. ^ See the list quoted alxwe, p. 23. 

27 » i 549 -‘ ‘ Magnus ceperat nos tihior, ® Statute 3 and 4 Edw. VI. c. 10. 

magnus metus mentes piorum invas- See Dixon, in. 160. 
erat, qualeni successuin Christi re- ® Statute 3 and 4 Edw. VI. c, 12. 



THE FIRST PRAYER BOOR 


complete the liturgical reform by the preparation of a 
new Ordinal ; and whatever should be ‘ devised for that 
purpose by the most number of them, and set forth 
under the Great Seal of England before the ist day of 
April, should be lawfully exercised and used, and none 
other/ 

The Bill was carried only alter some opposition, nine 
bishops voting in its favour and five against it. On 
February 2 an order of the Council was made appoint- 
ing the commissioners, but there is no list of names re- 
corded in the Council Bookd It seems probable that 
the work of preparation was already done : it is even 
possible that the new form had been experimentally used 
at an ordination held by Cranmer and Ridley at S. 
Paul’s before the end of 1549.^ In any case, within a 
week of the appointment complaint was made at the 
Council Board (February 8) that Heath, Bishop of 
Worcester, ‘ wolde not assent to the boke made by the 
reste of the bishops and clergy/ At the end of the 
month he was still obdurate, and on March 4 he was sent 
to prison by the Council. He persisted in his refusal for 
eighteen months, and was finally deprived of his see on 
October 10, 1551.^ At the beginning of March the 
book appeared,^ and, in spite of some criticisms, was 
generally accepted.^ 


^ Acts of the Privy Council^ it. 379 ; 
or Troubles, p. 137. 

“ Strype’s Cranmer, 191 [Bk. If. 
cap. XI.]. 

•* Dixon, til. 322; Acts', n.s., it. 
388, 403, 405. 

‘ I he fo7‘m and manner of makini^ 
and consecrating^ of A7‘chbishop'\, 
PiAiops, Priests and Deaco7is^ 1549^ 
( “ ; reprinted in Litur^sfes and 

Documents of the Reipi of Edward 
PV. (Parker Soc.). 

^ As early as March 5 Hooper, in a 


sermon in London, comjdained of the 
form of the Oath of Supremacy as 
especially objectionable: ‘So help me 
God, all Saints, and the holy Evan- 
gelist.’ (Hooper’s Early W^orks, p. 
479; cp. Orig. Letters,p^.%\.') This 
was altered upon his arguments, 
and all mention of swearing by the 
saints was struck out by the King's 
own hand, July 20, when Hooper 
accepted the bishopric of Gloucester, 
and took the oath as amended. Orig. 
lett, CCLXIII. (Aug. 28). Microiiitis 


61 


The First 
Prayer Book 
of 

Edward VI, 


The prepar- 
ation of the 
Book, 



62 


thM first prayer boor 


The First 
Prayer Book 
of 

Edward VI. 
/is 

character. 


The Prayer 
Book in 
I reland. 


It represented a great change from the old services of 
the Pontifical. The Act provided for a ‘ form and manner 
of making and consecrating of archbishops, bishops, 
priests, deacons, and other ministers of the Church ’ ; 
but the book made no provision for the ‘ other 
ministers,’ and thus at one blow the English Church 
gave up the subdiaconate as well as the minor orders, 
and restricted itself to the three orders which have 
survived of those mentioned in the Bible. 

The simplification of the old rite was somewhat 
ruthlessly carried out, and little of the old was retained. 
Considerable use was made of a scheme of Bucer,^ but 
his doctrinal innovations were rejected, The Ordinal ^ 
was not annexed to the Prayer Book for the present, 
but continued a separate book until, after a further re- 
duction of its ceremonial, it was annexed to the Second 
Prayer Book. 

The Church of Ireland, which as yet had no 
Convocation, followed in ecclesiastical reforms the 
orders which were sent across from England. I^dward’s 
Act of Parliament,^ which commanded the Communion 
to be given ' under both the kinds,’ applied to ^ the 
people within the Church of England and Ireland ’ ; and 
the Proclamation prefixed to ' The Order of the Com- 
munion ’ (1548) made no distinction between the two 
countries. Only one attempt was made to urge the 

to BuUmger, Hooper’s own account his full and intere.sting dcscriplion 
of the matter is given in a Letter to of the Fiist l^raycr Book and of the 
Bullinger (June 29), Ofdg, Lett, Ouliniil he speaks of the latter as 
XXXIX. ‘ containing the form of conferring 

^ D& ordinatione Ugitima in his Holy Orders ; nor do they differ (he 
Scripta Angl pp. 238— 259. This adds) from those of the Roman Cut ho ■ 
must have been written in 1549, lie religion, save that in England they 
though not published till 1577. take an oath to renounce the doctrine 

- It was accepted by such a shrewd and authority of the 1 ‘ope.’ State 
contemporary observer a.s Daniele Papers, leaetiap, V. 347—353. 
Barbaro, the Venetian Envoy, as ^ See above p. 37. 
being the equivalent of the old. In 



THE FIRST FRA YFR BOOK 

Order upon the people, and this caused such an out- 
burst of feeling against the perpetrator of it — Staples, 
Bishop of Meath — that both he and others thereafter 
took refuge in silence.^ 

It was not until February 6, 1551, that a Royal 
letter was sent to the Viceroy to recount how the King 
has ‘ caused the Liturgy and prayers of the Church to be 
translated into our mother tongue of this realm of Eng- 
land,’ - and to express the Royal pleasure that Ireland 
should have the same benefit. On receipt of it. Sir 
Anthony St Leger summoned an ecclesiastical assembly 
of the bishops and clergy of the various provinces, to 
whom he submitted the order. It was violently resisted 
by the Primate Dowdal, Archbishop of Armagh, and, 
a/ter an altercation, he left the assembly, followed by 
the greater part of the bishops. Only Browne, Arch- 
bishop of Dublin, remained with Staples and three others, 
who made a most servile submission to the Royal com- 
mand, and the Prayer Book was first used in Christ 
Church Cathedral, Dublin, on Easter Sunday (March 
29, 1551)*’^ progress was very slow. In the greater 
part of the country English was a tongue less under- 
stood than Latin. The larger body of bishops — with 
the exception of Dowdal, who fled the country — though 
they made no resistance, were both unwilling and in- 
capable. A year later the Lord Deputy found great 
negligence, and the old ceremonies yet remaining in 
many places ; and this experience of his probably refers 
only to the small anglicised portion of Ireland.^ The 

1 Dixon, III. 404. Book, which was printed at Dublin, 

The letter is quoted in full in 1551, is, ^ Th& Boke of the common 
Dixon, III. 413, fiom HarL Misc, V. praier and admmistracion of the Sa- 
^6^, cramentes^ and other rites and cere- 

Stephens, MS. Book of Common ifionies of the Churche: after the use 
Prayer for Irelandf^cCi. Hist. Soc.), ofthe Churche of England.^ Ibid.p.v. 
Introd. pp. hi. andff. The title of the ^ Dixon, ill. 422. 


^3 


The First 
Prayer Booh 
of 

Edward VL 



64 


THE FIRST PRAYER BOOR 


Tie First 
Prayer Book 
of 

Edward VI. 


book was published for Ireland in the same year, and 
remained in use till the end of the reign, for no authori, 
sation was ever given to the Second Prayer Book in 
Ireland, though no doubt it was used in English circles 
thered The Book was unpopular everywhere ; and 
though the conservative priests, as in England, made the 
best of it for the moment by retaining the old ceremonial, 
they made no delay to restore the Latin Mass on the 
first news of the death of Edward.^ 

^ Bp. Bale insisted on its use when heckings, kneelings and knockings.’ 
he was consecrated by Abp. Browne, This is Bp. Bale’s account from his 
but was unable to secure its use in scurrilous description of his brief cx- 
his diocese. Dixon, in. 498. pcriences in Ireland, T/iv Eocaf/0/7 of 

^ ‘ The Communion was altogether John Bale to the Bishopric of Ossory : 
like a popish Mass, with the old apish quoted in Dixon, III. 497 and ff. 
tricks of Antichrist, bowings and 



6s 


THE FIRST PRAYER BOOK 


ADDITIONAL NOTE. 

THE BOOK OF COMMON PRAYER NOTED. 

The old Latin Services were each provided with their music, and 
the musical Service-books were just as much authoritative as the rest. 
When the First Prayer Book was published, the want of a similar 
musical counterpart soon would be felt.^ This was ne\’er officially 
satisfied : strong official opinions were expressed condemnatory of 
all music but the plainsong,^ and Cranmer, at least, desired a 
great simplification of the traditional melodies so that there should 
be one note only to a syllable. The tentative efforts made previ- 
ously to the Prayer Book proceeded as we have seen ^ upon that 
principle, but a more public and permanent result was achieved by 
the publication in 1550 of The Booke of Common Praier Noted^ 
containing a full, though simple, musical directory for the Prayer 
Book upon the lines of the old Church music which had for a 
thousand years been in use^ — that is to say, for Mattins, Evensong, 
Communion Service, and Burial of the Dead, with a special Mass 
for the funeral.^ 

At the end appeared the name ‘John Merbecke,’ which recalled 
how, in 1 543, in the Royal Chapel of Windsor itself, four singing 
men had been condemned for heresy under the Act of the Six 
Articles, and three had actually been burnt in front of the castle ; 
while the fourth, whose worst offence seems to have been the con- 
struction of a concordance to the Bible in English, was pardoned, 
and survived to carry out this musical reform.® 

^ As in the case of the Litany of Pickering (1844). It did not contain 
1544. See above, p. 32. the Litany, nor any direction for read- 

“ ‘ Itaque vibratam illam et opero- ing the lessons, although even to the 
sam musicam qua? figyrata dicitiir end of the reign it was said that ‘ In 
auferri placet, quae sic in multitudinis Cathedrall Churches they utter their 
auribus tumultuatur ut scepe linguam lessons in plaine songe.’ Brief dis- 
now possit ipsam loquentium intelli- cotirseof the Trotibles begun at Frank- 
gere.^ Reformatio Legum. Dediv. off. (Reprint of 1846), p. xxix. . 
cap. V. ® As this does not include Gloria 

See above, p. 35. in excelsis, it is evident that it was 

^ Preface. ‘ in this booke is con- not contemplated that this would be 
teyned so muche of the Order of included in a Funeral Celebration ^ 
Common Prayer as is to be song in the rubric allowed such omission on 
Churches.’ See Grafton’s original weekdays. 

issue, or Whittingham’s reprint for ® Foxe, V. 464. Dixon, li. 328. 


Tbe Book of 
Common 
Prayer Koted 



CHAPTER IV. 

THE SECOND PEA YEN BOON 

*.evision. No sooner had the First Prayer Book appeared, 
backed by the first attempt to enforce Uniformity by 
Act of Parliament, than it became a bone of contention. 

The faille The Conservatives disliked it for its innovations and its 

of Untform- 

ity* abrogation of the old services, the reformers because it 

retained too much of the old and did not go far enough 
in innovation. For the moment, both parties were 
content to use it, but in doing so they put very different 
constructions on it The Catholic-minded, with the 
Bishops of the Old Learning at their head and the 
precedent of the Order of Communion at their back, 
maintained with the new Rite as much as was compatible 
of the old doctrine and ceremonial.^ There was nothing 
to prevent their doing so,‘^ and in the absence of rubrics 
directing otherwise they were perfectly within their 
rights. The party of reform led by the reforming 

1 In October, 1550, it was reported the Latin Service. It was assumed 
to the Council of the service in S. that the Prie.st would know, for exam - 
Piuil’.s, ‘ that it was ii.sed as the very pie, (i) the old rules for the endings of 
Mass.’ Council Book, Strype, Memo- the Collects, (ii) the old preface for 
r/als. It. i. ,237. Bucei made similar Trinity Sunday and its variations from 
complaints ; (rorham, Eef. Glean, other pretlices (see below, p. 490), 
p. 201. Strype, Mem. 11. i-i. NN. (hi) the rules for the saying or not 
- Indeed, the book could not be saying of Gloria in exceisis (see 
used except by applying to it a know- above, p. 65 n.). 
ledge of the method of performing" 



THE SECOND PRAYER BOOK 


67 


bishops, according to the shade of the colour of their 
opinions, either welcomed the simplicity of ceremonial, 
resigning with relief the old elaborateness, or else outran 
the new movement itself, by declaiming against such 
decency and order as was still prescribed, or even 
by refusing conformity to it. 

Thus it is one of the grim sarcasms of history that the 
first Act of Uniformity should have divided the Church 
of England into the two parties, which have ever since 
contended within her on ceremonial and doctrinal matters. 
From the first, little is heard of the former body : the 
blind though dogged conservatives had little chance of 
making any pause in such a whirl of change, and the 
voices even of the central body of Catholic-minded 
bishops and clergy, who were willing enough for reform 
but did not want a revolution,^ were soon drowned in the 
clamour of extreme men goaded on by the extravagance 
of foreign divines and the shamelessness of rapacious 
politicians. Iconoclasm had only whetted its thirst by a 


^ The sense in which they were 
willing to accept the Prayer Book 
may be gathered from Gardiner’s 
allusions to it in his controversy with 
Cranmer. For example : It teaches 
‘ the most true and catholic doctrine 
of the substance of the Sacrament’ 
that ‘ we receive in the Sacrament 
the Body of Christ with our mouth ’ 
(Cranmer’s Works on the Lord’s Sup- 
per, I. 55). He willingly argues that 
‘ When the Church by the minister 
and with the minister prayeth that 
the creatures of bread and wine set 
on the altar (as the Book of Common 
Prayer in this realm hath ordered), 
may be unto us the body and blood 
of our Saviour Christ, we require then 
the celebration of the same supper 
which Christ made to His Apostles 
for to be the continual memory of 
His death with all fruit and effect, 
such as the same had in the first in- 


stitution ’ {Ibid. 83, cp. 79). He ap- 
proves the book on the point * that it 
is very profitable at that time when 
the memory of Christ’s death is 
solemnized to remember with prayer 
all estates of the Church {Ibid. 84). 
In conclusion, he declares that ‘ the 
effect of all celestial or worldly gifts 
to be obtained of God in the celebra- 
tion of Christ’s Holy Supper when 
we call it the Communion, is now 
prayed for to be present, and with 
God’s favour shall be obtained if we 
devoutly, reverently, and charitably 
and quietly use and frequent the 
same without other innovations than 
the order of the book prescribeth ’ 
{/bid.), and that ^ the true faith of the 
holy mystery ... in the Book of 
Common Prayer is well termed, not 
distant from the Catholic faith in my 
judgment’ {/bid. 92). 


Eeviaion, 


F 2 



68 


THE SECOND PRAYER BOOK 


Keviflion. 

Destruction 
9/ altars. 


Dissatisfac- 
tion of the 
Reform 
party. 


breaking down of images, and proceeded to the 
destruction of the altars in defiance of the Prayer Book, 
but under the direction of such men as Ridley, the new 
Bishop of London who, by a miserable alienation of the 
Church’s property, had acquired the place of the deposed 
Bonner (April, iSSo)d 

The extreme men attempted in every way to prevent 
the moderates from interpreting the doctrine and arrang- 
ing the ceremonial of the Prayer Book in accordance with 
Catholic precedent, and even the ceremonies expressly 
retained were openly denounced, both by English and 
foreign Reformers.^ Their attempt might have been 
tolerable from men who themselves were loyal to the 
existing order, even though they viewed it with a sour 
and narrow prejudice ; but their further proceedings 
disqualified them from being in any sense fair exponents 
of the new order ; and the whole course of events showed 


1 Dixon, in. 197. 

See Hooper’s letter to Biillinger, 
Dec. 27, 1549, rejoicing over the 
destruction of the altars, but com- 
plaining that ‘ the public celebration 
of the Lord’s Supper is very far from 
the Order and Institution of our 
Lord ’ : complaining also of the re- 
peated celebrations, the vestments 
and candles, and that ‘the mass 
priests, although they are compelled 
to discontinue the use of the Latin 
language, yet most carefully observe 
the same tone and manner of chant- 
ing to which they were heretofore ac- 
customed in the papacy.’ Orig. Let^ 
ters^ p. 72. 

Three months later, Hooper spoke 
of the Prayer Book as ‘ very defective 
and of doubtful construction, and, in 
some respects, indeed, manifestly im- 
pious.’ Ibid, p. 79. 

Calvin wrote a long letter to the 
Protector on October 22, 1549 (not 
1548), urged a more drastic Reforma- 
tion, and objected especially to the 


prayer for the dead in the Communion 
Service, the chrysom and the unction. 
Next he exhorted Buccr,*who was now 
in England to urge the Protector also 
‘ that rites which savour at all of 
superstition be utterly abolished.’ 
Gorham, Ref, dean. pp. 66, 115. 

Bucer, in his Censtira (1551), com- 
plained, echoing the Injunctions 
(see them above, p. 59) : ‘Sunt qui 
quibuscunque possunt signis nun- 
quam satis execratam missam suam 
reprcesentare student ; et vcstibus, 
liiminaribus et inclinationibus, cruci- 
bus, abluendo calicem, aliisque 
missalibus gestibus, halitii supra pa- 
nem et calicem Eucharistiie, trans- 
ferendo librum in mensa de dextra 
ad sinistram mensa.* partem, mensam 
in eodem ponendo loco quo stabat 
altare, ostendendo panem et calicem 
Eucharistice, adorantibus ilia vetuli.s 
aliisque supenstitiosis hominibus, qui 
sacramentis tamen non communicant. ’ 
Serif ta Anglicana (Basel, 1577 ) PP* 
493, 494. Cp. pp. 46s, 472. 



THE SECOND PRAYER BOOK 


69 


that they were embarked on a far more headlong career 
of innovation than at first was realized. The destruction 
of the altars was one clear indication that there was to 
be no finality in the position created by the Prayer 
Book. Ridley, who with Hooper^ was prime mover in 
the destruction of the altars of Baal,^ attempted to 
reconcile his action with the provisions of the Prayer 
Book, but in fact it was a high-handed and illegal 
proceeding, though accomplished under cover of an 
official Visitation of his Cathedral and Diocese, and 
backed by the civil power.^ Notwithstanding these 
efforts, many altars remained with their rich hangings 
and jewels, and gold and silver plate ; and we carl ' 
hardly think otherwise than that some courtiers desired 
their destruction because they hoped to enrich them- 
selves by the plunder of such valuable furniture,^ which 
would not be wanted for ‘ an honest table.' Hence an 
order was issued (Nov. 4, 1 550) for the entire removal of 
the altars, and arguments were prepared, and sent with 
the Councils letter,^ to the bishops, to reconcile the 
parishioners to the loss of the ornaments of their 
churches.® The change, however, involved rubrical 
difficulties ; the people had been accustomed to kneel 
before the altar at the time of Communion ; but what 
should be their posture before or around a table ? The 

1 See his Sermon iv upon Jonas. Paul’s in 1550 and 1551. 

Early Writings^ p. 4SS. ^ Instructions for the Sm-vey of 

2 Orig. Letters^ p. 79. Church-goods in Northamptonshire^ 

^ King Edwarcts Journal (in Bur- 1552. . in many places great 

net, Hist.). ‘June 23, Sir John quantity of the said plate, jewels, 
elates, Sheriff of Essex, went down bells, and ornaments be embezzled 
with letters to see the Bishop of Lon- by certain private men.’ Cardwell, 
don’s injunctions performed, which Doc. Ann. xxvii. 
touched plucking down of superal- ® Doc. Ann. xxiv. cp. Gorham, 
taries, altars, and such like ceremonies p. 213. 

and abuses.’ Sqq Greyfriars Chron. ® For the course of the Altar war, 
p. 67-69, Wriothesley, Chronicle.^ ii. see Dixon, in. 199 and fi*. 

47, for details of the changes at S. 


Bevliion. 


Their taw‘ 
less action. 



70 


THE SECOND PRAYER BOON 


Revision. 


Disputes 

about 

vestments 


Hooper^ 
Bishop of 
Gloucester. 


priest also had been directed to stand before the middle 
of the altar fixed at the east end of the choir ; but where 
should he stand to minister at a movable table placed 
for the Communion in the middle or at the western 
entrance of the chancel, or even in the nave of the 
church ? All this pointed to the need of further change. 

With the same tendency, a great discussion was going 
on about ecclesiastical vestments. Everything which 
had been used under the old regime was unclean in the 
eyes of the more ardent reformers, who had foreign ideals 
before them and communicated with Switzerland rather 
than 'with Germany. Great attacks had been made upon 
the vestments, which had been retained, as well as upon 
the ceremonies. This matter was brought to a head by 
the appointment of Hooper, against his will, to the 
bishopric of Gloucester. He had for some time been 
conspicuous as a leader in the attack on the Prayer Book, 
but the Council reckoned on forcing their nominee to 
accept, not only the bishopric, but also the vestments and 
ceremonies which he scrupled. For nearly a whole year 
he remained obdurate : he carried his point about the 
oath^ but could gain no support from those in j)ower 
in the other respects. After a long, hot, and fruitless 
debate with Ridley, ^ Hooper was committed to the 
Fleet, by order of the Privy Council (January 27, 1551). 
This curious mode of compelling a bishop-elcct to be 
consecrated had the effect desired by those in authority. 
Hooper yielded so far as to submit to the reduced 
ceremonial of the Ordinal and be consecrated (March 8), 
and then to preach in rochet and chimere before the 
King,^ on the understanding that he would not be re- 

^ See above p. 61. ^ Orig. Letters^ exxiv. Foxe gives 

^ Orig. Letters, p. 573 (October a quaint description of this scene. 
20; 1550}. Acts mid Mon. vi. 641. 



THE SECOND PRAYER BOOK 


71 


quired to use the objectionable dress on all occasions 
in the retirement of his diocese;^ 

A further disturbing element in the situation was the 
formal criticism which some of the foreign divines had 
been requested to pass upon the Prayer Book at its first 
appearance. Peter Martyr (Verm igli), the Italian Austin 
Canon whom the Inquisition had driven out of Italy, had 
come by way of Zurich and Strasburg, to join the body 
of Lutheran and other refugees^ whom Cranmer collected 
round him as early as the beginning of the reign. At 
the end of May 1549, he was appointed Regius 
Professor of Divinity at Oxford, where his lectures raised 
no small commotion.^ 

Martin Bucer, who as Pastor at Strasburg had 
watched with interest the course of events in England, 
was also drawn across the Channel, when in consequence 
of the celebrated religious co'mpromise devised by the 
Emperor and known as the hiterim (July 1548) his 
position in Strasburg became a difficult one.^ He 
arrived in England at CranmePs invitation in April 
1549 and at the end of the year became a friendly rival 
of Martyr^ in the Divinity Chair at Cambridge. 

The opinion of each of these doctors was sought upon 
the Prayer Book, apparently in view of the raising of the 
question of further revision in the coming Convocation 
of December 1550. Hitherto there had been no such 
invitation, and though BucePs influence might be trace- 


Revision. 


Influence of 
: foi-eigners. 


Peter 

Martyr. 


Bucer 


1 See Dixon, III. 213-220, 254- 
256. 

2 Two others who deserve special 
mention as compilers of services at 
this date were John ^ Lasco, who 
became pastor of the foreign congre- 
gations in London, and Valerandus 
Pollanns, who fled to England from 
Strasburg with a number of his French 
s^nd Flemish followers, and wa.s 


established at Glastonbury. These 
foreign congregations were allowed 
the exercise of their own forms of 
worship under Cranmer’s protection, 
in spite of the protest of Ridley and 
other bishops. See Orig. Letters 
CCLXIII. and Additional Note, p. 86. 

3 Dixon, nr. 66. 

^ Dixon, n. 522. 

Jbid. III. 1 10. 



72 


THE SECOND PRAYER BOOK 


Reviaion 


Bucer's Jirst 
impressions. 


His 

Censura. 


able in the Ordinal the foreigners had had no direct part 
in the revision ; ^ but this was now entirely altered. 
Bucer had already written down his first impressions in 
a letter sent to the Ministers at Strasburg on the day 
after he reached Lambeth ; in this he expressed 
general approval with regard ‘ to the establishment of 
doctrines and the definition of rites/ but criticised with 
characteristic moderation the concessions made in the 
retention of vestments, candles, chrism, and the 
commemoration of the dead.^ This was clearly a hasty 
review of the book, written as he made his first 
acquaintance with it through the medium of an 
interpreter.^ His mature judgment was elaborately 
given from an intimate acquaintance with the book in 
his Censura, a laborious criticism extending to 38 


^ Dixon, ii. 281 n. and see above 
p. 62. 

^ ‘ The cause of religion as far as 
appertains to the establishment of 
doctrines and the definition of rites, 
is pretty near what could be wished. 
Efforts must now be made to obtain 
suitable ministers . for . . the 
pastors of the Churches have hitherto 
confined their duties chiefly to cere- 
monies, and have very rarely preached 
and never catechised .... As soon 
as the description of the ceremonies 
now in use shall have been translated 
into Latin we will send it to you. 
We hear that some concessions have 
been made, both to a respect for 
antiquity and to the infirmity of the 
present age : such for instance as the 
vestments commonly used in the Sac- 
rament of the Eucharist and the use 
of candles : so also in regard to the 
commemoration of the dead and the 
use of chrism : for we know not "to 
what extent or in what sort it pre- 
vails. They affirm that there is no 
superstition in these things, and that 
they are only to be retained for a 
time, lest the people, not having yet 
learned Christ,, should be deterred 


by too extensive innovations from 
embracing His religion, but that rather 
they may be won over. This circum- 
stance, however, greatly refreshed us, 
that all the Services are read and sung 
in the vernacular tongue, that the 
doctrine of justification is purely an<l 
soundly taught, and the Eucharist 
administered according to Cluisl’s 
ordinance, private masses having been 
abolished. ’ On\Q. LcHers, cc X L v i n . 
p. 535. April 26, 1549. 

^ ‘ Equidem cum primum in hoc 
regnum venissem, (]u;e publice dog- 
mata quique ritus in ecclesia essenl 
recepti : videremqiic eo, num meum 
possem ministerium his solido con- 
sensu adjungere, librum istiim sa- 
crorum per interpretem, (juantum 
potui, cognovi diligent or ; (|uo facto 
egi gratias Deo, <pn dedisset vt)s 
has ceremonias eo puritatis refor- 
mare; nec enim quicquam in illis 
dejyehendi, quod non sit ex verbo 
Dei desumptum, aut saltern ei non 
adversetur, commode acceptum. Nam 
non desunt paucula c|u:edam, qure 
si quis non cantlide interpreletur, 
vidcri queant non satb: cum verbo 
Dei congruere/ Probes in 



THB SECOJSrD PRAYBR BOOK 


chapters,^ sometimes shrewd, sometimes merely perverse, 
always moderate and scholarly, and generally represent- 
ing a middle position between the doctrine of the Church 
and the extravagances of extreme foreign Reformers. 

While speaking with approval of the Daily Prayers 
and the Communion Service as entirely scriptural and 
primitive, and approving of the division of the sexes 
in church, he objects to the use of the choir for Divine 
Service, as being an antichristian separation of the clergy 
from the laity, and also inconvenient for hearing. 

He speaks in terms of general approbation of the 
Communion Service,^ the order that intending commu- 
nicants should signify their names to the Curate, and the 
new directions about the form and substance of the 
bread, but he would like to add, that the usual leavened 
bread may be used as well as the wafer.^ He objects to 
the use of the first part of the service without proceeding 
to an actual communion as ‘ half a Mass, yet with all the 
vesture of a whole Mass ' to the receiving of oblations 
from persons absent, to the practice of non-communi- 
cants remaining in church, and to certain gestures, such 
as kneeling, crossing, knocking upon the breast, which 
were practised, by many people, and allowed, though not 
directed, by a rubric. He objects to the use of peculiar 
vestments'^ at this service, because they had been abused 

Censuram {Bcripta p. 456.) Perpaucis eniin verbis et signis ex- 

^ ^Censura A/ar^inz Buceri super ccptis nihil omnino in ea conspicio, 
libro SacrontzH, seti ordinatioziis eccle- quod non ex divinis depromptum 
site atque niinisterii ecclesiasiici in Scripturis sit ; si modo omnia populis 
Regno Angiice, ad petitionem R, Christi digna religione exhiberentur 
Archiepiscopi Cazituariezisis^ T'homee atque explicarentur. ’ Jhid. p. 465. 
Cranmerij coziscriptaA Inter Buceri ^ ^Dimidiatam missam dicere ves- 
Scripta AngUcana^ fol. Basil. 1577 - tibiis omnino missalibus.’ Ibid. p. 

‘ De hac quantas possum ago 459, 
gratias Deo, qui dedit earn tarn ^ * Non quod credam in ipsis quic- 
puram, tamque religiose ad verbum quamesse impii per se, ut pii homines 
Dei exactam, maxime illo jam tern- illis non possint pie uti.’ Ibid. p. 
pore quo hoc factum est, constitui. 458, 



74 


Bevisloa 


Baf>tis>nal 

O^ce. 


THE SECOND PRAYER BOOK 


to superstition, and would lead to disputes ; also to the 
delivery of the Sacrament into the mouth and not into the 
hand of the communicant, and to the direction to place 
upon the holy table onlv so much bread and wine as may 
be sufficient for the communicants, as implying a 'supersti- 
tious ' notion of the effect of consecration he allows 
however, that at a very early penoa care was taken to 
avoid profanation of the remains of the consecrated 
elements. He objects to prayer for the dead, and to the 
phrase, ' sleep of peace,’ as implying a sleep of the soul ; 
to the ceremonies of making the sign of the cross, and 
taking the elements into the hand in the action of 
consecration ; to the prayer of invocation of the Holy 
Spirit, that the elements 'may be unto us the Body 
^ and Blood of Christ ’ ; and to the mention of the ministry 
of the holy angels in carrying our prayers before God. 
He objects to the crossing at consecration and wishes 
to have the Manual Acts abolished, as well as the words 
‘ who in the same night, &c.’ and all that signified 
consecration. He approves of homilies, and proposes 
several additional subjects for new ones. He allows that 
a second Communion was anciently administered on high 
festivals, when the churches were too small to hold the 
congregation ; but he dislikes the practice, implying, as 
it did, that there would be a larger number of communi- 
cants at Christmas and Easter than at other times, 
whereas all ought to communicate every Lord’s Day. 

He proposes that Baptism should be administered 
between the sermon and the communion, because more 
people were present then than at the morning or evening 

^ ‘Nonnulli earn sibi fingiint super- hitic et vino insit per se aliquid 
stitionem, ut existiment nephas esse, miminis aut sancti etiam extra 
si quid ex pane et vino communica- comnumicationis usum.’ Hit/, p. 
tionis ea peracta supersit, pati id in 464. This view was propounded 
usimi venire vulgarem ; quasi papi only to be emphatically rejected, 



THE SECOND PRAYER BOOK 


75 


prayers ; ^ and that the office should be begun at the font, 
ivhere the congregation can hear, instead of at the church | 
door. He observes that every scenic practice ought to 
be removed from divine service, and that whatever 
ancient ceremonies are retained should be few in number, 
andf should be carefully explained to the people : such 
ceremonies in Baptism were, the putting on the white 
garment or chrysom, the anointing with chrism, and the 
signing with the cross : the exorcism also he considers to 
be objectionable, as implying that all unbaptized persons 
are demoniacs. The clause which asserts the sanctifica- 
tion of water to the mystical washing away of sin by the 
Baptism of Christ he wishes to be omitted, utterly dis- 
liking all benedictions, or consecrations of inanimate 
things. He wishes the phrase to be altered, that infants 
‘ comc,^ whereas they are brought to Baptism ; he dislikes 
the mode of addressing the infants, who cannot under- 
stand what is said, both at the time of signing with the 
cross, and in the examination which was addressed to the 
child, although the questions were answered by the 
sponsors. He approves of private Baptism in case of 
necessity. 

He insists upon frequent catechizing, and that all 
young persons, whether confirmed or not, should be pre- 
sent, and that none should be confirmed before they had by 
their manners approved their fy th,and their determination 
of living unto God. He desires that marriages should be 
solemnized only in open day, and before the congrega- 
tion ; he desires that the bishops should make a law 
of prohibited degrees ; he approves of the ceremonies of 

* Cumque nec ad matutinas nec priusquam sacra: coenje administratio 
ad vespertmas preces solet ecclesia indpiatur.’ Ibid. p. 477. The sub- 
coire prrestaret sane baptisma adtnini- stitution of Morning Prayer for the 
strare statim a .sacra concione cum Lord’s Service had clearly not yet 
frequentissima adhuc est ecclesia, begun. 


Beviiion. 


^ aiechism. 

Conjirma- 

twn. 

Matriviany 



76 


THE SECOND PRAYER BOOK 


Rerlsion. 


Visitation oj 
the Sick, 


Burial. 


Commina- 

Hon. 


Festivals. 


the ring and marriage-gifts, and the manner of first laying 
them upon the book, and then receiving them from the 
Minister to give to the Bride. In the office of the Visitation 
of the Sick he objects only to the anointing ; in the Church- 
ing office to the chrysom and the offering ; and, in the 
Burial Service, to the form of commending the sold to 
God, or in any terms praying for the dea^d. He wishes 
the Commination Service to be used more frequently 
than on the first day of Lent, three or four times in the 
year ; the denunciations he thinks should be arranged in 
the order of the Decalogue. Bell-ringing he greatly dis- 
likes, and would have it entirely forbidden, except only 
before service. If any Festivals were retained, besides 
those of our Lord, and a very few others,^ he thinks that 
they should be observed only in the afternoon. He 
speaks of many people walking about and talking in the 
churches, and therefore wishes them to be shut when no 
service was proceeding. As additions to the Prayer 
Book, he wishes a Confession of Faith to Be composed, 
shortly and clearly declaring the points that were con- 
troverted in that age ; and also a larger Catechism.^ 
The examination in the Ordination Service he wishes 
to be extended to disputed points of theology, and he 
desires that Ministers should be kept to their duty by 
annual inspections and Synods.^ 

Bucer delivered this well-meaning but unsatisfactory 
criticism on January 5, ISSL to the Bishop of Ely, for 
whom it was originally written, though subsequently the 


^ ‘ Item quibiis visitatio Maria? 
matris Domini, natalis Johannis, et 
divi Petri atque Pauli, Marty rum, 
Angelorumque peragitur memoria.’ 
Bucer, Censura, p. 494. 

‘ in quo singulm Calechismi 
partes, Symbolum quod vocant Apos- 
tolorum, decern prcecepta, Oralio 


Dominica, institutio Baptisnmtis, 
Coence, ministerii ecclesiastic! , disci- 
pline poenitentialis, sic cxi)liccntur, 
ut populus in horum cxplanationc 
locos onnes religionis .... valeat 
perdiscerc.’ //)/</. p. 501, 

^ Cf. Dixon, 11. 281-293. Collier, 
AVr/. Hf/st. V, pp. 387 S(pp 



THE SECOND PEA YEE BOON 


11 


preface was addressed to the archbishop : before the 
end of the next month he was dead. 

In the case of Peter Martyr there is no extant document 
containing his criticisms of the Prayer Book, though he 
certainly drew up and submitted a censure of his own. We 
have only his own account of his criticism, in a letter to 
Bucer (January lo, 1551). It seems that he was not well 
acquainted with the contents of the Prayer Book, and 
that no complete Latin version was within his reach. A 
version, probably of the ordinary services, by Cheke, was 
put into his hands, and upon it he offered a set of annota- 
tions to the archbishop. Afterwards, on reading Bucer’s 
larger treatise, he was surprised to find what the book 
contained, and added his approval of his friend’s observa- 
tions. He notices one point which he marvels that Bucer 
had overlooked, that if a sick person was to receive the 
Communion on the same day that it was publicly ad- 
ministered in the church, a portion of the Sacrament was 
to be reserved and carried to the sick person. To this 
Martyr objected, because he held falsely that ' the words 
belong rather to men than either to bread or wine.’ ^ 

At the same time as these censures were prepared, 
some conference was held of bishops and others to prepare 
for future changes. The views of Bucer and Martyr were 
in the hands of those concerned : the latter was being 
assured by Cranmer that great changes were in prospect, 
was congratulating himself on having had such an excel- 
lent opportunity of admonishing the bishops,^ and was 


Kevision. 


Martyrs 

view. 


Prepara- 
tions fora 
Revised 
Book. 


^ Strype, C^'anrner.^ App. lxi. 

' Verba ceiice magis ad homines quam 
aut ad panem aiit ad vinum pertinere.’ 

‘ Conclusum jam est iu hoc eorum 
colloquio, quemadmodum mihi retulil 
rcverendissimus, lit multa immuten- 
tur. Sed qusenam ilia sint, quce con- 
seiiserint emendanda, neque ipse 


mihi exposuit, neque ego de illo 
quserere ausus sum. Verum hoc non 
me parum recreat, quod mihi I). 
Checus indicavit: Si noluerint ipsi, 
ait, efficere ut quae mutanda sint mu- 
tentur, rex per seipsum id faciet ; et 
cum ad parliamentum ventum fuerit, 
ipse suae majestatis authoritatem in- 



78 


THS SECOND PRAYER BOOK 


Rerlflion. 


Legislation. 


being insolently assured by Cheke that if the bishops were 
reluctant they would be coerced by the King. Both Cran- 
mer and Ridley were anxious at this time for the abolition 
of the vestments, but unwilling to bring it about except 
' by the general consent of the whole kingdom.'^ All was 
being prepared in view of the future meeting of Convo- 
cation and Parliament : the bishops ‘ agreed among 
themselves on many emendations and corrections in the 
published book,’ and ‘ the alterations on which they 
decided were noted in their places,’ and shewn to Peter 
Martyr : but he from his ignorance of English gained 
nothing from this but the general impression that they 
had not gone far in reform, and that Cranmer was held 
back by his colleagues. Cheke again appears at this 
stage as the extreme man of the body of revisers : - but 
no further light is thrown cither on its procedure or on 
its composition until we reach a letter of Cranmer'^ 
written after the passing of the second Act of Uniformity, 
which mentions by name Ridley and Martyr with 
great many bishops and others of the best learned 
within this realm appointed for that purpose.’ 

The sweating sickness which prevailed in the autumn 
was probably the reason why Parliament, which should 
have met in November, was prorogued till the month of 
January ; and with it the hopes of the reforming party 
were postponed.^ Meanwhile they had to content them- 
selves with the hopes of the reform of Ecclesiastical 
Law — a project which was occupying the minds of a 
Commission throughout the autumn and during the 

terponet.,’ Peter Martyr, Leller to tuUe towards tlooper. St‘o p. 70 
/.Wr; Strype, App. i.xi. ^Martyr to liuccr (Kel). icci) 

(Jan. 10, 1551). Gorham, p. 227. Gorhamr P- 252. 

1 ChvV L&tters, 426, John ab Ul- » See bclow'^, p. S4. 
mis to Ballinger (Dec. 31, 1550). ^ Orig, /xtten\ 500 ; Martyr to 

This illustrates their rigid aid- Bullinger (Oct. 26, 1551). 



THE SECOND PEA FEE BOON 

opening months of 1552, — and with some disputations 
on the subject of the Eucharist.^ 

On January 24th, two days after the execution of 
Somerset, Parliament met, and Convocation on the fol- 
lowing day. Of the acts of the latter, Heylyn- professed 
that he could find little record : but a document which 
he assigns to a Convocation in 1550 and 1551 probably 
belongs to this date.^ 

The opportunity, for which Cranmer and the reforming 
bishops had been waiting, was now come, for obtaining 
public authorisation for their further projects ; the 
moderate party had been everywhere repressed, and 
their leaders among the bishops, who had submitted, 
however unwillingly, to the First Prayer Book, were in 
prison — Gardiner, who had been committed to the Tower 
on the morrow of his sermon on the Eucharist delivered 
June 29, 1 548 Bonner, who had used the new book, and 
then had also fallen victim to the tyrannical expedient of 
being forced to preach a test sermon ; ^ Heath, who had 
lost his liberty over the Ordinal, Day over the 
destruction of altars, and Tonstal on an obscure 
charge of treason.® From the scanty and dubious 
records of Convocation, it seems likely that the pro- 
ceedings there were abortive. There seems to have been 


^ Several commissions were issued, ‘ Quis esset verus et germanus sensiis 
and their meetings are alluded to in verborum ccenae, Hoc est corpus 
letters of the time in a misleading meum? Num quern verba sensu 
way as convocatio. See Orig. Letters^ grammatico accepta prse se ferebant, 
444, and also 314, which must be of an aliud quiddam?’ A second dis- 
the same date, cp. 447, 503, 580, putation upon the same question was 
889. See Dixon, in. 351, for the held on Dec. 3rd. Strype, Cranmer^ 
history of this project. ii- 26. 

Nov. 25. Sir John Cheke, Horne ® See Gasquet and Bishop, 286. 
dean of Durham, Whitehead, and Their view seems far more probable 
Grindal, with Feckenham and Young than Dixon’s (ill. 249). 
on the popish side, met at the house ^ Dixon, ii, 520 ; in. 163, 220. 
of Sir Wm. Cecyl, Secretary of State. ® Dixon, iii. 132 and if. 

Cheke propounded this question : ® Dixon, in. 320. 


79 


ll« vision, 


In Convoca- 
tion. 



8o 


Revision. 


In ParUa- 
vient. 


The Second 

Pnayer 

Booh. 


TH£: SECOND PRAYER BOOK 


no discussion upon the new draft of the book as a whole, 
but only upon some ‘ doubts ' concerning the feasts, 
retained or abrogated,^ and the formula and method 
of administering the Holy Sacrament/^ And this is 
only in the Upper House ; while the Lower House de- 
bated, but came to no conclusion, and deferred the 
question.^ 

Meanwhile, the time was coming for the whole book 
to be put forward in Parliament with the second Act 
of Uniformity. About a month was occupied in the 
passing of the measure (March 9- April 14). The two 
bishops, who remained of the former opponents of the 
First Prayer Book, again appeared to vote against the 
new Bill — viz., Aldrich, of Carlisle, and Thirlby, of Nor- 
wich.^ It was finally passed at the close of the Session 
on April 14, but its operation was not to begin till the 
All Saints’ Day (November i) following.^' 

When the proposals were scrutinised, it was clear that 
the opinions of Bucer and Martyr had not been without 
their -effect : many of the suggestions of the former had 


^ This was probablyconnccteci with 
the Act about fasts and Holy days 
passed by this parliament. Lhxon, iir. 

436- 

' The first debate among the pre- 
lates was of such doubts as had arisen 
about some things contained in the 
Book of Common Prayer, and more 
particularly touching such feasts as 
were retained and such as had been 
abrogated by the rides thereof : the 
form of wokIs used at the giving of 
the bread, and the difterent manner 
of administering the Holy Sacrament ; 
which being signified unto the Pro- 
locutor and the rest of the clergy who 
had received somewhat in charge 
about it the day before, answer was 
made that they had not yet sufficiently 
considered of the points proposed ; 
but that they would give their lord- 


ships some account thereof in the 
following Session.’ Heylyn, ///V., 
5 Edw. § 15, but ascribed to 1550- 
1551. Cp. p. 79 for this Convocation. 

In the Convocation of October, 
1553, Weston, the Prolocutor, ex- 
pres.sly congratulated the Convocation 
that the Prayer Book had not had its 
sanction. Dixon, iv. 73. 

* At its opening sc\ssion, parlia- 
ment was occupied with a Bill de- 
signed simply to enforce more rigidly 
the freijuenting of the services of the 
first 1 ‘rayer Book : this sul)se<i neatly 
coalesced with the new Bill lor the 
revised JVayer Book, an<l became 
the second Act of Uniformity. Dixon, 
III. 431 and tf. 

* The Act is in Cee and Hardy’s 
Documents^ no. L.xxi. 



THE SECOND PEA VET BOON 

been adopted, but his conservative views had clearly not 
found so much favour as his proposals for alteration, and, 
while some of his worst suggestions were set aside, in 
other respects the changes made were more radical. 
These seem to have been dictated by the desire to 
be rid of such passages in the First Prayer Book as 
the moderate party — and especially Gardiner^ — had 
fastened upon for their comfort. At the same time, 
for the sake of appearances, and to bridge over the 
gulf between the old order and the new, the alterations, 
important as they are, were said to be adopted only for 
the sake of rendering the new book ‘ fully perfect 
in all such places in which it was necessary to be 
made more earnest and fit for the stirring up of all 
Christian people to the true honouring of Almighty God,’ 
and with no intention of condemning the doctrines of 
the former book. And the second Act of Uniformity 
declared that the First Prayer Book was a very godly 
order in the mother tongue, ‘ agreeable to the Word of God 
and the primitive Church’ ; and that such doubts as had 
been raised in the use and exercise thereof proceeded 
rather from ‘ the curiosity of the minister and mistakers, 
than of any other worthy cause.’ 

The chief alterations now made were : — 

In the Dai'fy Prayer, the introductory Sentences, Ex- 
horLation, Confession, and Absolution, were placed at 
the beginning of the service. 

In the Communion Office, the Decalogue was added, 
and the Kyries adapted to it ; the Introit was omitted ; 
and the mixture of water with the wine at the Offertory ; 
the new Canon or long prayer of consecration, beginning 
with the Prayer for the Universal Church, and ending 
with the Lord’s Prayer, which had been composed as an 

^ In his controversy with Cranmer. See above, p. 67, note. 

a 


Si 


The Second 
Prayer Sook 

The naturt 
of the 
changes. 


No condem. 
nation tn- 
tended of 
the First 
Prayer 
Book. 


Changes 
made in 
1552. 



82 


Second 
Prayer-Book 
of Bdward VI 


DocMnal 
change 
specting 
Christ's pre- 
sence in the 
Euchari<it, 


THE SECOND PEA YET BOOK 

amendment upon the ancient Canon in the Roman 
Liturgy, was divided into three parts, and became the 
Prayer for the Church Militant, the Prayer of Consecra- 
tion, and the first alternative Prayer after Communion ; 
at the same time the commemoration of the Blessed 
Virgin Mary, the thanksgiving for the Patriarchs and 
Prophets, the sign of the cross and the invocation of the 
Word and the Holy Ghost at the consecration were struck 
out from it The order of parts was altered so that 
communion should immediately follow consecration. At 
the delivery of the Blessed Sacrament to the communi- 
cants, the second clause in each case of our present forms 
was substituted for the first clause, whereby direct men- 
tion was avoided of taking the Body and Blood of Christ, 

In Baptis 7 n, the exorcism, the anointing, the putting 
on the chrysom, and the triple repetition of the immer- 
sion were omitted ; the font was to be filled, and the 
water to be consecrated, whenever the service was used. 

In the Visitation of the Sick the anointing was 
omitted : the curate was no longer directed to celebmte 
or to reserve but only vaguely to ‘ minister ’ the Com- 
munion ; in the Burial Service, the prayers for the dead, 

' and the special office for the Eucharist at funerals. 

The rubric concerning Vestments ordered that neither 
alb, vestment, nor cope should be used ; a bishop should 
wear a rochet, a priest or deacon only a surplice. 

The chief doctrinal alteration was in reference to the 
presence of Christ in the Eucharist. In the book of 
1549 the Communion Service had been so constructed 
as to be consistent with the Catholic belief in the real 
presence. But the alterations in 1552 were designed to 
facilitate and foster the view that the prayer of conse- 
cration had reference rather to the persons than to the 
elements, and that the pre.sence of Christ was not in 



THE SECOND PRAYER BOOK 


33 


the Sacrament but only in the heart of the believer The 
pale of Church communion was thus enlarged for the 
more ultra reformers, and narrowed by the attempt to 
exclude those who were determined to retain the 
primitive doctrine apart from mediaeval accretions. 

The interval between the close of Parliament and the 
date Rxed for the use of the new book (November i) 
was by no means uneventful. While still in embryo the 
book was the subject of controversy, and just before it 
came to the birth, a storm burst which left an ill-starred 
mark upon it. The extreme party among the reformers 
had for some time been making a dead set at the 
practice of kneeling at communion. The crotchety 
Hooper had shown his non-conforming zeal in this as in 
other respects, and others had followed his example. 
The immediate cause of the storm seems to have been 
the profane recklessness of John Knox, who, though a 
licensed preacher, had openly set aside the Prayer Book, 
and, taking advantage of the absence of any direction 
on the subject, had substituted sitting for kneeling, 
and common bread for wafer bread in the Com- 
munion ; he was now not content with infecting the north 
of England with his irreverence, but, when he came up to 
London as Royal Chaplain, he preached a violent sermon 
against the kneeling.^ The Council awoke to the fact 
that in the forthcoming Prayer Book this practice, which 
was calling forth so much opposition, was for the first time 
specifically ordered ; and, thereupon beginning to repent, 
suspended the issue of the book,® already in print 
(September 27, ISS^), under the pretext that there were 


Second 
Prayer Book 
of Edward "VX 


PiihUcation 

delayeii. 


1 Letters^ 591. Utenhovius 

lo BuUinger, Oct. 12, 1552. 

‘A letter Lo Grafton the printer 
to stay in any wise from uttering any 
of the hooks of the new service. And 


if he have distributed any of them 
among his company (of stationers), 
that then to give strait command- 
ment to every of them not to put any 
of them abroad until certain faults 

G 2 



84 


THE SECOND PE AYER BOON 


Second 



printer’s errors which needed alteration, and also wrote 
to Cranmer, ordering him to reconsider the question. 
The Archbishop had apparently at last reached the end 
of his tether. He had been pushed on and on by foreign 
influence, by Bucer first, and after Bucer’s death by more 
extreme men from abroad : but he would go no further : 
in reply, he made a spirited but despairing protest^ 
against altering what Parliament had settled in deference 
to ‘ glorious and unquiet spirits, which can like nothing 
but that is after their own fancy;’ and he showed up 
both the crudity of the Scriptural argument which was 
being alleged against the custom, and also the indecency 
of sitting to receive, but kneeling both immediately 
before and after reception. 

While Cranmer was conferring, Knox had a new op- 
portunity of prosecuting his victory. The draft of the 
Articles of Religion applauded the ceremonies of the 
new Book, and when the draft was (on October 2 r) referred 
to certain censors for their opinion, Knox renewed his 
attack. On the 27th following — whether in consequence 
of this or not is not clear — a letter went forth from the 


Council to the Lord Chancellor ‘ to cause to be joined 
unto the Book of Common Prayer lately set forth a 


coiTccted.’ Coimcil Book^ Sept. 26. 
Dixon, in. 476. 

^ After promising to sec to the 
correction of printer’s errors, he con- 
tinued : ‘And where I understand 
further by your Lordship’s letters 
that some be offended with kneeling 
at the time of the receiving of the 
Sacrament, and would that I (calling 
to me the Bishop of I^ondon and 
some other learned men, as Mr. Peter 
Martyr or such like) should with them 
expend and weigh the said prescription 
of kneeling, whether it be fit to remain 
as a commandment or to be left out 
of the book : I shall accomplish the 
King’s Majesty’s commandment here- 


in, albeit I trust that we with just 
balance weighed this at the making 
of the book, and not only wc, but a 
great many Bishops and others of the 
best learned witliin this realm ap- 
pointed for that ])urpose. And now 
the book being read and appioved 
by the whole State of the realm in 
the nigh Court of Pailiament with 
the King’s Majesty his royal assent — 
that this .should now be altered again 
without parliament, of what im]\or- 
tance this matter Is I refer to your 
Lordship’s wisdom to consider.’ 

The whole letter is in Blunt. Afi' 
notated (T.ondon, 1888), p. 

21, and Tomlinson, p. 256. 



THE SECOND PRAYER BOOK * 


85 


certain declaration, signed by the King’s Majesty and 
sent unto his Lordship, touching the kneeling at the 
receiving of the Communion/ ^ 

Thus the Council compromised the matter by the in- 
sertion, on the eve of publication, ^ of the celebrated 
Black rubric,’ which declared, in explanation of the 
rubric requiring communicants to kneel at receiving the 
Holy Sacrament, 'that it is not meant thereby that any 
adoration is done, or ought to be done, either unto the 
sacramental bread or wine there bodily received, or to 
any real and essential presence there being of Christ’s 
natural flesh and blood/ 

Thus against the Archbishop’s will and without the 
consent of the Church, English religion reached its low 
water mark and the ill-starred book of 1552 began its 
brief career. Ridley officiated at its first use in S. Paul’s 
on All Saints’ Day ; the choir of S. Paul’s was finally 
devastated,^ the organ silenced, the bishop in bare 
rochet, and his clergy in bare surplices filled in the 
details of the picture ; and thereafter all communion 
ceased except on Sundays.^ 


Second 
Prayer BooX 
of Eaward VI 


The Black 
R ubric. 


Fate of the 
Book. 


^ Council BooJe^ Oct. 27, in Dixon, xxxvJ. 
in. 483. ® This had already been almost 

- From the fact that there was only completely done by anticipation a 
three days’ interval, it is not surpris- week previously, and the organ had 
ing that in many copies the addition been silenced a month since. G 7 'ey^ 
was only pasted in on a fly sheet, friars Chronicle, 75. 
while in others it was never inserted ^ Grcyfriai'S Chronicle, 76. (Ci), 

at all, Parker, Introdiution, xxxii- Wriothesley’s Chronicle, ll. 78, 79,; 



86 


THE SECOND TEA YET BOOK 




Infiaence of 
foreigners. 


V. PuLLAIN. 


The Stras- 
hurs: Li- 
turgy 


* Est dera~ 
logus riihnio 
redditus. ’ 


ADDITIONx^L NOTE. 

INFLUENCE OF FOREIGNERS. 

Mention has been made of Calvin, and of Buccr and Martyr, 
the distinguished foreigners who, having taken refuge in England, 
had some influence on the course of events here. Two others 
deserve further notice. 

The first of these is Valerand Pullain (Valcrandus Pollanus) a 
Fleming by birth. He had succeeded Calvin in the pastorship of 
the Church of Strangers at Strasburg, but by reason of the pulDli ca- 
tion of the ////dVvV/z (r 548), he was obliged to flee from that city with 
his congregation. These people were chiefly weavers of worsted ; 
and on their arrival in England the Duke of Somerset gave them 
a home in the abbey buildings at Glastonbury, and provided them 
with the means of carrying on their manufactuic.^ In February 
1551, Pullain published their Order of Service in Latin,- with a 
dedication to King Edward, to defend his people from those who 
slandered them for their change of religion and for licentiousness.^ 
This book has been supposed to have furnished hints to the 
revisers of the Book of Common Prayer in some additions which 
were made in 1552 to the ancient services. The introductory 
Sentences, with the Exhortation, Confession, and Absolution, which 
were then placed at the beginning of the Morning and Evening 
Prayer, and the Ten Commandments with the Responses, esi)ccially 
the last, subjoined to them, which were at the same time intro- 
duced at the beginning of the Communion Service, are supposed to 
be due in some degree to this publication of Pollanus. The 
following is the passage referred to, being the commencement of 
the Sunday Service : — 

‘ Die dominico mane hora octava, cum jam adest populus 
Pasture accedente Choraules incipit clara voce, Leve k cvcvr^ ac 

^ Strype, Cranmer, ir. 23. br&vis Apologia pro hac Lilurgta^ per 

^ ‘ Liturgia Sacra, sen Ritus ML Valcrandum Pollanum Flandritm, 
nistcrii in ccclesia pere^i^rinorittn pro-- Lond. 23 Februar, Ann. 1551.’ 
fugorum propter Evangdium Christi Strype, Ecclcs. Mem, II., cE 
Argentines. Adjecta est ad finetn xxix. p. 242, 



THE SECOND PRAYER BOOK 


populus accinit cum modestia et gravitate summa, ut ' ne quid 
voluptati aurium, sed serviant omnia reverentias Dei, et ccdificationi 
tarn canentium, quam audientium, si qui fortasse adsint non 
canentes. 

Cum absolverint primam tabulam, turn pastor mensse astans 
versus ad populum sic incipit : Adjutorium nostrum in nomine 
Domini, qui fecit coelum et terram. Amen. Deinde clara et dis- 
tincta voce populum admonet de confessione peccatorum, bisque 
verbis prasit : 

Fratres, cogitet nunc vestrum unusquisque se coram Deo sisti, 
ut peccata et delicta sua omnia simplici animo confiteatur et 
agnoscat, atque apud vosmetipsos me praeeuntem sequimini his 
verbis. 


CONFESSIO PECCATI. 

Domine Deus, Pater aeterne et omnipotens, agnoscimus et fate- 
mur ingenue apud sanctissimam Majestatem tuam, peccatores 
esse nos miseros, adeoque a prima origine, qua concepti et nati 
sumus, tarn ad omne malum esse pronos, quam ab omni bono 
alienos ; quo vitio tuas leges sanctissimas assidue transgredimur, 
coqiic nobis exitium justissimo tuo judicio conquirimus. Atta- 
men, Domine Deus, poenitet sic ofFendisse bonitatem tuam, pro- 
indeque nos et facta nostra omnia nimium scelerata damnamus, 
orantes ut tu pro tua dementia huic nostrae calamitati succurras. 
Miserere igitur nostri omnium, O Deus et Pater clementissime 
ac misericors, per nomen filii tui Jesu Christi Domini nostri te 
obtestamur ; ac deletis vitiis, ablutisque sordibus cunctis, largire 
atque adauge indies Spiritus tui sancti vim et dona in nobis, quo 
vere et serio nostram miseriam intelligentes, nostramque in- 
justitiam agnoscentes, veram poenitentiam agamus : qua mortui 
peccato deinceps abundemus fructibus justitiai ac innocentiae, 
quibus tibi placeamus per Jesum Christum filium tuum unicum 
redemptorcm ac mediatorem nostrum. Amen. 

ABSOLUTIO. 

Hie pastor ex scriptura sacra sententiam aliquam remissionis 
peccatorum populo rccitat, in nomine Patris, et Filii, et Spiritus 
Sancti. Ac toto hoc tempore populus magna cum reverentia 
vel astat, vcl procumbit in genua, utut animus cujusque tulerit. 

Demum pronuntiato Evangelio hoc i*emi$sionis peccatorum a 
pastore, rursum populus praeeunte Choraule totum decalogum 


S7 


Influence of 
foreigners. 


‘ Confessio 
Pecca- 
tonan : ’ 

re peat (d 
after the 
lUinrster. 


* Absoltitio* 



88 


THE SECOND PRAYER BOOK 


Influence of 
foreigners. 


absolvit, turn pastor 
ipse prseit. 


ad orandum hortatus Ecclesiam his verbis 


ORATIO. 


‘ O ratio' 

The Prayer 
after the 
Comniand- 
ments. 


Dominus adsit nobis, ut Deum oremus unanimes : 

Domine Deus, Pater misericors, qui hoc decalogo per serviim 
tuum Mosen nos Legis tuse justitiani docuisti ; dignare cordibus 
nostris earn ita tuo spiritu inscribere, ut nequicquam deinccps in 
vita magis opteiniis, aut velimus, quam tibi obedientia consum- 
matissima placere in omnibus, per Jesum Christum filiuin tuum. 
Amen. 

Hie Ecclesia eandem orationem verbis prope iisdem Choraulc 


prmeunte succinit. 

Interea pastor suggestum conscendit ad concionandiim. . 


There follow the reading of Scripture, e.xposition and an hour’s 
sermon, a collection, a long prayer for various needs and persons, 
and the service ends with creed, psalm, and blessing. 

It will be seen from this extract that this service of Pollanus, 
which has a strong family likeness to others of the Genevan type,^ 
may have furnished the hint, that the decalogue should be repeated 
in the public service, and suggested some phrases in the Englisl 
additions of 1552.^ But in the English book the Commandments 
were to be plainly recited in the hearing of the people, instead of 
being sung by them in metre ; and they were appointed to be said 
not in the Morning Prayer, but at the commencement of the Com- 
munion, or principal service. The words, ‘ dignare cordibus nostris 
earn ita tuo spiritu mscribere^ contain the subject of the petition 
which was placed as the concluding response after the Command- 
ments, ‘ write all these thy laws in our hea7'tsi Comparing this 
extract with the commencement of our Daily Prayer, wc must 
observe that there is not one strictly parallel sentence, and Pol- 
lanus gives no for?n of Absolution at all. All that can be alleged 
respecting the opening portion of our service is, that the hint may 
have been taken from two books of service used by congrega- 
tions of refugees in England, which were published about this 
time : the one being the version of Calvin’s form, by Pollanus ; 

1 Cp. The forme of Common Prayer 1547 had ordered that they should 

used in the churches of Geneeva ... be taught to the people in English 
printed by Whitchurche, June 7, after the reading of the Gospel with 
1550- . the Lord’s Prayer and Creed. Doc, 

2 The Edwardine Injunctions of Ann. n. p, 7. 



THE SECOND PRAYER BOOK 


89 


and the other, that used by the Walloons under John Laski, or 
h-Lasco. 

This truly influential person was a Polish ecclesiastic of noble 
birth, who left his country and his honours (1538) and became one 
of the extremest German reformers and Pastor at Emden in East 
Frisia. His first visit to England was in the autumn of 1548, when 
he resided six months with Cranmer. The introduction of the 
Ijitcrim into F'riesland compelled him to seek a shelter in England 
in 1550.^ He was soon after appointed superintendent of the con- 
gregations of foreign Protestants, German and French, in London, 
who were incorporated by a royal charter 2 and installed in the 
church of the Austin Friars,*" with permission to use their own 
ceremonies.'^ He published in Latin the service used by his 
Church.^ His friendly intercourse with Cranmer would naturally 
lead to an inquiry as to the form of his worship ; and that, not 
unly with a reference to the English Service-book then under 
review, but that the English Government might know to what they 
were giving shelter and sanction. In this book there is a recitation 
Df the commandments followed by a form of Confession and of 
Absolution, in which some phrases resemble the corresponding 
portions which were added to the second Book of Edward VI. 
The following arc from the Confession : — 

V . . Neque amplius velis mortem pcccatoris, sed potius ut con- 
v'ertatur et vivat . . . opem tuam divinam per meritum Filii tui 
dilecti supplices imploramus . . . nobisque dones Spiritum Sanc- 
tum tuum . . . ut *lcx tua sancta illi [cordi] insculpi ac per nos 
demum . . . tota vita nostra exprimi ejus bcneficio possit.^^^ 

The Absolution follows thus : — 


Plabemus certam et mdubitatam promissionem . . . quod omni- 


^ Orig. Letters^ p. 56o,Microiuus to 
Ballinger (May 20, 1550), p. 4S3 ; 
Martyr to Ballinger (June i, 1550). 
He was appointed superintendent by 
King Edward, on the 24th of July; 
ibid. note. Dixon, lii. 231, 424. 

Collier, Record^ Lxv. Burnet, v. 
305 (Pt. II. i. 202). Orig. Letters^ 
567, Microniusto Ballinger (Aug. 28, 

1550)- 

^ Now the Dutch church in Austin 
Friars, E.C. 

^ This was for some time limited : 
for an account of the services see 
Orig. Letters^ 575, Micronius to Bui- 


linger, Aug. 14, 1551. cp. 568, 570, 
577. The Italians were also under 
Lasld as superintendent. Dixon, iii. 

* Forma ac ratio tota ecclesiastici 
mzmsterzij in peregi'inoriim^ potissi- 
muvi vero Gez manornm^ ecciesia ; in-' 
stiiuta Londini in Anglia per Ed~ 
vardtim Sextumd Shie loco et anno. 
Other editions appeared in German, 
French, Dutch and Italian. Brit. 
Mus. Catalogue., il. 983. 

® Forma ac ratio, pp. 69 — 71. 
Cardwell, Two Prayer Books oj Ed. 
VI. compared. Bref. p. xxxii. note. 


Influence of 
foreigners. 


OHN A- 
^ASCO. 


Sufet in ten- 
dent of the 
foj-ei^n Pro- 
testant con- 
gregations in 
London. 

His form of 
Service 


contains a 
fo7‘m of Coil- 
fesston and 
Absolution . 



90 


THE SECOND TEA VET TOON 


[nfluence of 
foreigner*. 


'^?£theran 

Kirchen- 

Irdnungen. 


bus vere poenitentibus (qui videlicet agnitis peccatis suis cum sui 
accusatione gratiam ipsius per nomen Christi Domini impiorant) 
omnia ipsorum peccata prorsus condonet atque aboleat . . . omni- 
bus, inquam, vobis qui ita affecti estis denuncio, fiducia promis- 
sionum Christi, vestra peccata omnia in coelo a Deo Patrc nostro 
modis plane omnibus remissa esse. 

Hooper mentions a-Lasco as alone standing on his side of all the 
foreigners who had any influence.^ He was named among the 
thirty-two commissioners to frame ecclesiastical laws.^ When the 
change came and England was no longer a congenial sphere, he 
returned to work on the Continent and left England, September 15, 
I553-’ 

It has proved very easy to over-estimate influence of foreign 
reformed services upon the English Rites. Apart from the Consul^ 
tatio7t and the Lutheran Litany, where the indebtedness is evident, 
and in the former case traceable to a widely current English ver- 
sion of that document, the parallelisms are vague. The above 
extracts show this to be so even in the case of documents which 
must have been well-known in England. Jacobs^ from the Lu- 
theran standpoint and Gasquet from the Roman Catholic stand- 
point have multiplied references to many of the countless host of 
German Kirchen-Ordnungen published between 1523 and 1552 : but 
most of the similarities arc slight and such as naturally occur in 
documents as similar as these are in purpose and origin. The 
family likeness, such as it is, is collateral, not lineal. 

^ Orig. Letters^ p. 95. Hooper to wick, Reformation^ (London, 1886) 
Bullinger (Aug. 1,1551). pp 70, 82 and ff. Diet. Nat. Tiog. , and 

^ Grig. p. 503, Martyr to for his early life, Dalton, //?//;^ <2- 

Bullinger (March 8, 1552). ^ The Lutheran Move 7 nentiji Eng-- 

I 3 Ibid. p. 512. See jfurther Hard- land., pp. 21 8 & If. 





CHAPTER V. 

THE ELIZABETHAN TEA YER BOOK. 

H: 

The death of Edward VI (July 6, 1553), the collapse 
of the attempt of Lady Jane Grey to mount the throne, 
and the accession of Mary left no room for doubt as to 
the immediate fate of the English Prayer Book. It was 
practically buried with Edward when a month later, by 
way of compromise, while Gardiner performed a Re- Avwmentoj 

J K ^ 1 ^ , compromise. 

cjuiem Mass before the Queen and Council in the Tower, 

Cranmer performed his funeral in Westminster Abbey on 
August 8 with the Burial Service and Communion from 
the Prayer Book.^ P'or some time longer the English 
book remained in possession as the only Service-book 
in legal use, and for a moment there was some possibility 
that the compromise adopted over Edward’s lifeless 
body might be continued for the peace of the Church : 
but soon controversy broke out with too raging a flame ^ ^ ^ 

to stop short of the destruction of the adversary. The runs law. 
Government moved slowly, while unauthorized zeal, as 
once before, anticipated the law, in introducing the Latin 
services into the churches in imitation of the Royal 

• Dixon, IV. p. 10. ‘First Proclamation alx)ut Religion' 

No prohibition of the English of Aug. 18. See Gee and Hardy, 
service was suggested by the Queen’s 1.XXII. Doc. Ann. xxvni. 



92 


TFIE ELIZABETHJN PRA YER BOOK 


In Mary's Chapcl. The Uiiiversities were the scenes of the first 
— ■ official action and a complete transformation both of 
rites and persons was speedily effected.^ 

In the midst of the excitement of change it was 
rumoured that Cranmer had promised to say the Latin 
Mass and had restored it in his own Cathedral. This 
drew from him a passionate repudiation of the suggestion, 
and a bold though exaggerated offer to defend in dis- 
putation the English Service against the Latin one as not 
being in accordance with scripture and antiquity.^ This 
brought him to the Tower, (September 14), and was the 
signal also for the flight of Peter Martyr, a-Lasco and the 
company of foreigners who had sheltered in England. 

Istlklul'"' Mary’s First 

MW. Repeal abolished the nine Acts which regulated 

the Edwardian settlement and restored from December 
20 onward ‘all such Divine Service and administration of 
sacraments as were most commonly used in the realm of 
England in the last year of our late sovereign Lord King 
Henry It is noticeable that this Act made no 

step towards Rome or Popery: that was reserved for 
the Second Act of Repeal of the close of 15 54 ) which 
restored, and more than restored, the earlier state of 
things in 1529 before the breach with Rome began.^ 

^ Dixon IV. 33. it many horrible abuses.’ 

^ * I will and by the might of God He with others to help him will 
shall be ready at all times to prove maintain the Edwardian Prayer Book 
against all that would say the con- and Doctrine to be ‘ more pure and 
trary, that all that is said in the Holy according to God’s word than any 
Communion ... is conformable to other that hath been used in England 
that order which our Saviour Christ these thousand years.’ And, more- 
did both observe and command to be over, ‘ is the same that was used 
observed: which also His Apostles fifteen hundred years past.’ Works^ 
and primitive Church used many l. 429. See Dixon, iv. 37 and ff. 
years : whereas the Mass in many ® See Gee and Hardy. Documenis^ 
things not only hath no foundation of Lxxiii. p. 379. The two Rites were 
Christ’s Apostles nor the primitive to be allowed side by side till Dec. 
Church, but also is manifestly con- 20. 
trary to the same and containeth in ^ Ibid, LXXVI. 



THE ELIZABETHAN PRAYER BOOK 


93 


The change of Rite was still further emphasized, when 
the Act became operative, by royal proclamation.^ 

From this time forward the history of the Prayer 
Book is traced at Frankfort Thither Pullain fled with 
his companions, when the refugees of various nations 
were driven from their homes in England, while others 
found shelter at Emden under the wing of a-Lasco, or 
at Strasburg of Martyr, or at Zurich of Bullinger, or at 
Geneva of Calvin. Those at Frankfort formed a con- 
siderable body. The magistrates had already assigned 
a church for the use of the French Protestant congre- 
gation : and when the company of English exiles settled 
there, they were allowed to use the same church on 
alternate days in the week, and at different times on the 
Sunday. A stipulation was, however, made that the 
English Service was to be brought somewhat into agree- 
ment with the Frefich Order.^ On this understanding 
Knox was invited to act as their minister ; but a rival 
party w^ere anxious to retain as fully as possible the 
English Prayer Book, and a hot and long controversy 
ensued. A description of the English Service-book was 
sent to Calvin to elicit the expression of his disapproval.^ 
It is a painfully interesting document, and the first of a 
long series of expressions of dislike to ritual observances, 


InMiwy'a 

Keign. 


The history 
abroad. 


French 
English coH' 
gregations oj 
exUes at 
Frankfort. 


^ Machyn’s Diary., 50. and so to proceade to the sermon. 

2 The actual result of this was that After the sermon a generall praier . . . 
‘ the Englishe order was perused and the lord’s praier and a rehersall off 
this by general consent was con- tharticles off oure belieff. Which 
eluded that the answeringe aloude ended the people to sing an other 
after the Minister shulde not be vsed, psalme as afore. Then the minister 
the letanye, surplice and many other pronouncing this blessinge The peace 
thinges also omitted : in place off God &c or some other off like ef- 

of the Englishe confession ... an feet, the people to departe.^ Troubles 
other bothe off more effecte and also hegim at Frankfort (reprint of 1846), 
framed accordinge to the state and pp. vi, vii ; cp. p. cxvii. The 
time. And the same done the people “ Liturgy of Compromise ” is printed 
to sing a psalme in meetre : . . . in The Second Prayer Book (Ch. 
that don the minister to praye for Service Soc. Edition 1905). 
thessistance off gods holle spirite ^ See Additional Note w. p. 129, 



94 


Restoration 
of the 

Rcforxnatlon. 


Accession of 
Eiisabeih. 


Cautious 

Mea'iures. 


THE ELIZABETHAH TEA YET BOOH 

to primitive institutions and Apostolical order, which 
unhappily forms a large item in the future history of the 
Book of Common Prayer. A series of conflicts and 
compromises followed, and an attempt, made by the 
magistrates of the town to end the disputes by ordering 
all to conform to the French Order, rather naturally 
came to nothing. Finally the party of the Prayer Book, 
led by and Whitehead, conquered, and the dissidents 
departed with Whittingham to Basel or with Knox to 
Geneva, leaving the congregation at Frankfort to quarrel 
for the future on other subjects till their time of exile 
was done.^ 

On the accession of Elizabeth (November 17, 1558) 
the people generally were more prepared to receive the 
religious teaching of the Reformers than they had been 
in the time of Henry, or even of Edward. The Pro- 
testant divines, who remained alivp, came forth from 
their hiding-places, and with others who now returned 
from the Continent began once more to occupy the 
pulpits. The conduct of the Queen was marked by 
extreme caution, and the wish to strike a balance 
between the views, which held the field as a legacy from 
Queen Mary’s reign, and the new views, which the ex- 
ulting reformers were burning to proclaim. Whatever 
were her own views, it was more important that the 
Queen should hold her hand and watch the opposing 
parties than that she should act.^ The Mass, therefore, 
still continued even in the Queen’s chapel. An luiglish 
Litany^ was however meanwhile being used in the 
Chapel Royal. This was still legal, and the one form 
of English public service which is known to have been 
issued in Queen Mary’s time : it might therefore the 

Dixon, IV. 684 and ff. 3 tl Schifanoya reported iliis 

- Frere, Ef^^. Ch. V, 4 and ff. Papers^ Venetian) on Deo. 17, 



THE ELIZABETHAN PRAYER BOOK 


% 


more easily be used by Elizabeth without offence, 
especially if the lead of the Marian Litany was followed, 
in omitting the petition for deliverance from the Bishop 
of Rome and all his detestable enormities.^ 

About Christmas time a very important State paper 
of questions and advices was prepared,^ suggesting the 
mode in which the alteration of religion could be. 
most safely brought about. The 'manner of doing 
of it’ is advised to be determined by a consultation 
of 'such learned men as be meet to show their minds 
herein ; and to bring a plat or book thereof, ready drawn, 
to her Highness ; which being approved of her Majesty, 
may be so put into the Parliament House : to the 
which for the time it is thought that these are apt 
men, Dr. Bill, Dr. Parker, Dr. May, Dr. Cox, Mr. 
Whitehead, Mr. Grindal, Mr. Pilkington ; and Sir 
Thomas Smith do call them together and to be amongst 
them . ; and meanwhile to prohibit 'all innovation, 

until such time as the book come forth ; as well that 
there be no often changes in religion, which would 
take away authority in the common people’s estimation, 
as also to exercise the Queen’s Majesty’s subjects to 
obedience.’ Another question is propounded, 'What 
may be done of her Highness for her own conscience 
openly, before the whole alteration ; or, if the alteration 
must tarry longer, what order be fit to be in the whole 
realm, as an Interun?' To which it is replied: 'To 
alter no further than her Majesty hath, except it be to 
receive the communion as her Highness pleaseth on high 

The Marian latany is at the see below for the whole question, in 
British Museum (C. 25. b. lo). The chapter xi., p. 421. 
first two Elizabethan editions were ^ i Device for alteration of 

issued in 1558, one omitting and one religion’ see Burnet (ed. Pocock), 
retaining the clause in question. See v. 497 ; and for its relation to other 
a priirt of one of them in Liturgical similar papers of the time, see Gee, 
S&rvices of Q* Elizabeth, p. I. And Elizabethan, P.B,, pp. 5-31. 


Eestoration 
of tlic 

Eofomation. 


Fi^st step-i 
towa^’tis a 
7‘ez> ival of 
the Reform- 
ation. 



96 


THE ELIZABETHAN TEA VEE BOOH 


Bestoration 
of the 

Befomation. 


Proclama- 
tion for- 
Indding 
preaching. 


Sanctioning 
the Litany 
in English. 


feasts : and that where there be more chaplains at mass, 
that they do always communicate in both kinds : and 
for her Highness’s conscience till then, if there be some 
other devout sort of prayers, or Memory said, and the 
seldomer mass.’ This advice was acted upon. To put 
an end to the disorders that had arisen from violent 
sermons on both sides, preaching was forbidden by a 
proclamation^ (December 27, 1558), which allowed the 
Gospel and Epistle, and the Ten Commandments, to be 
read in English, but without any exposition ; and forbade 
‘ any other manner of public prayer, rite, or ceremony in 
the church, but that which is already used, and by law' 
received, or the common Litany used at this present in 
her Majesty’s own chapel, and the Lord’s Prayer, and 
the Creed in English, until consultation may be had by 
Parliament. . . ^ Besides the introduction of the Litany 
in English into her owm chapel, the Queen had made 
some stipulations in her hearing of Mass for example 


^ Slrype, Annals., Append, iv. or 
Doc. Ann. XLli. Cardwell, Confer- 
ence’^., p. 43. Gee and Hardy, Docu- 
ments., i.xxvil. Cp. Wriothesley, li. 
143. On the extensive and some- 
what indefinite authority an orated 
to proclamations at this period, see 
Hallam, Const. Hist. i. 320 (236) 
and ff. 

- In consequence of this there ap- 
peared on Jan. i ‘The Litany, used in 
the Queen’s Majesty’s chapel, accord- 
ing to the tenor of the Proclamation, 
1559 b it is reprinted in Lit. Services 
of Q. Elizabeth ( Parkei Soc. ), p. 9. A 
‘Confession’ is prefixed, being the 
Confession in the Communion vService 
adapted to individual use : after the 
prayer, ‘ We humbly beseech thee, O 
Father,’ &c. follows ‘ A piayer for the 
Queen’s Majesty ; ’ then the prayer for 
the clergy and people ; then ‘ A 
Prayer of Clirysostome,’ and *ii. Cor. 
xiii.’ with the note, HDre endeth ike 


Litany used in the Queen'' Chafe/.' 
After this are prayers, ‘ For Rain, if 
the time require,’ ‘ For fair Weather,’ 
‘ In the time of Dearth or Famine,’ 
‘ In the time of War,’ ‘ In the time 
of any common Phiguc or Sickness,’ 
the collect, ‘O God, wluxse nature and 
properly,’ See., The I.ord’s Ihayer, 
The Apostles’ Creed, The Ten Com- 
mandments, Graces before and after 
meat ; ending witli the words, ‘ Cod 
sa 7 !e t/ie universal Chunk, and fre- 
serve otir most yrac ions Queen E/ioa- 
hetk^ and the tea/m, and send us 
fence in our Lord Jesus, Amen,' 
This Talany, with its arrangcunent of 
collects, is an amended editi<m of 
the unauthorised Intany mentione<l 
above. As it was printed for gemu’al 
use, other pray(*rs wt*re added, and 
the hook was made to partake of tlie 
nature of a Primer. 

® Zitrieh Letters, 1 . vr. Jowid to 
P. Martyr. Ap. 14, 1550. 



THE ELIZABETHAN PRAYER BOOK 


on Christmas Day when Oglethorpe, bishop of Carlisle, 
was saying Mass before her, she sent a message to him 
during the singing of the Gloria^ ordering him not to 
elevate the host, because she liked not the ceremony. 
The bishop refused and the Queen left after the Gospel : 
but on S. Stephen's day one of her chaplains was more 
compliant.^ The ceremonies of the Coronation exhibited 
the same spirit of compromise (January 15, 1559). The 
actual coronation was performed by Bishop Oglethorpe 
in the old way, though perhaps the Litany was in English, 
just as at the Mass which followed the Epistle and 
Gospel were sung in English as Avell as Latin. Ap- 
parently the Dean of the Chapel Royal 2 celebrated, 
through the refusal of the bishops to adopt the Queen's 
use, and apparently the Queen did not communicate.^ 

The real policy of the Government was first revealed by 
the speech of the Lord-Keeper Bacon at the opening of 
Parliament (January 25, 1559) : that laws should be made 
^ for the according and uniting of these people of the Realm 
into an uniform order of Religion : . . . That nothing be 
advised or done which anyway in continuance of time 
were likely to breed or nourish any kind of Idolatry or 
Superstition ’ ; ‘on the other side heed is to be taken, 
that by no Licentious or loose handling any manner of 
Occasion be given, whereby any contempt or irreverent 
behaviour towards God and Godly things, or any spice 
of irreligion, might creep in or be conceived.’ ^ These 
were the views by which the alterations now made in 
the Prayer Book were being guided. With regard to 

^ Strype, Annah^ I. di. ii. p. 50 ; ® See Sialc Papers^ Spanish^ i. 6. 

Heylyn, Hist. Ref. (Ecd. IHsl. Soc.) ^ The evidence is conflicting : con- 
II. p. 272, note. Lingard, History., trast Nichols, Progresses, i. 30 with 
VI. 5. State Papers, Venetian, Dec. S.P. Venetian, pp. 17, 24, and 
31, 1558, Spanish, 1. 17; Engl Hist. Spanish, p. 25. 

Reih XV. 330. Sanders, Anglican * Strype, Annals, i. ch. ii. p. 54 ; 
Schism {iid. Lewis), p, 242. /onrnals, pp. 11, 12. I 


9> 


Kestoratloa 
of the 

Refonn&tion. 


Th^ modifi. 
cations of 
the Mass. 


Lord-Keep- 
ei^s Speech 
at the 
opening of 
Parliament. 



THE ELIZABETHAN BEAVER BOON 


yS 

Eevuion Dr thc actual ' consultation of learned men ’ the course of 

Committee of 

proceedings is far less clear. 

There is no sign ojf a formal commission nor even 
that the divines nominated met as was proposed at Sir 
Thomas Smith's house. It is only possible to deduce 
what must have happened ^ from a letter of Guest ^ sent 
to Cecil when the draft of proposals was completed, in 
order to justify 'the order taken in the new service.’ 
Clearly some body of divines had met and drawn up a 
Cuest takes ' draft Scrvicc-book, and Guest was among them in a con- 
paU under spicuous positioii : for he speaks as though the revision 
had been especially his work. It is clear from this letter 
that the book, in the shape in which it left the committee 

^ Stiype says that Archbishop not used in the Communion, because 
Parker was absent from the delibera- it doth seem to make for the sacrifice 
tions at least some part of the time of the dead’ : ‘as it was used in the 
through sickness, and suggests that first Book, it makes some of the faith- 
Guest was appointed in his place ful to be in heaven, and to need no 
with especial instructions ‘ to com- mercy, and some of them to be in 
pare both K. Edward’s Communion another place, and to lack hell) and 
Books together, and from them both mercy.’ ‘The Prayer (in the first 
to frame a book for the use of the ’Book) for Consecration^ O A/endful 
Church of England, by correcting Father, is to be disliked . . . 

and amending, altering, and adding, First, because it i.s taken to be so 
or taking away, according to his needful for the consecration, that the 
judgment and the ancient Liturgies.’ consecration is not thought to be 
Aaiia/s, I. ch iv. 82 ; but he gives without it : which is not true ; for 
no authority for this. petition is no |)art of consecration : 

2 Strype, Aana/s, 1. Orig. xiv. or because Christ in onlaining thc Sacra- 
Cardwell, Conferences, p. 48, The men! made no petition, butalhanks- 
following are the chief points: giving.’ Also * for that it prays that 
‘ Ceremonies once taken away, the bread and wine may be Christ’s 
as ill used, should not be taken body and blood, which makes for 
again.’ .• no image should the popish transubstantiation.’ The 

be set up in the church. Procession sacrament is to be received in our 
is superfluous’ ; it is better to pray in hands. * The old use of the (.'hurch 
the church. ‘ Because it is sufficient was to communicate st(zndini*'; yet 
to use but a surplice in baptizing, because it is taken of some by itself 
reading, preaching, and praying, to be sin to receive kneeling, whereas 
therefore it is enougii also for the of itself it is lawful, it is left indif- 
celebrating of the Communion. ’ Non- ferent to every man’s choice to follow 
communicants should be dismissed the one way or the other, to teach 
after the offertory. The Creed is men that it is lawful to receive either 
ordained to he said only of the com- standing or kneeling,’ Dr. Gee re- 
municants. Praying for the deadly fors this to 1552 : Elk, BJ\ 32 50. 



THE ELIZABETHAN PEAYEE BOOH 


99 


of divines, was more favourable to Puritan opinions than 
was agreeable to the Queen or to her Secretary.^ Ac- 
cording to its provisions the surplice was allowed, but 
no special vestment was to be used at the Communion ; 
all except communicants were henceforth to be sent out, 
apparently before the creed, and the posture of communi- 
cants, standing or kneeling, was left as a thing indifferent. 

This draft Service-book was clearly different both 
from the First Book, which the Government is thought 
to have favoured, and from the modified form of the 
Second Book, which eventually became law. Its history 
is obscure : possibly it was strangled by Cecil at its 
birth ; but more probably it was propounded to Parlia- 
ment by the ‘ Bill for Order of Service and Ministers 
in the Church' of Feb. 15, or a similar bill of Feb. 16, 
both of which mysteriously disappeared after a single 
reading. A new attempt was macle, and clauses sanction- 
ing the Second Book, or some such liturgical provisions, 
were included in the revised Supremacy Bill, but only to 
be ejected from there at a later stage.^ Then the baffled 
government resolved to put forward as a compromise a 
form of the Second Book, modified by a few but very 
important alterations in the opposite direction to that of 
the Draft Service-Book, and calculated to conciliate the 
Conservatives. Meanwhile plans were laid for a great dis- 
putation on religion to be held at Westminster on March 
30, in reply to the hostile attitude towards the alteration 
of religion taken up by the Convocation.^ This body 

1 It has been supposed, and prob- Convocation : but it is clear from the 
ably rightly, from the form of Cluest’s Supremacy Act that from the point of 
letter to Cecil, that the First Prayer view of the Klizabelhan government 
was recommended to the parliamentary action in Ecclesiastical 
divines as the basis of the new book, matters ought to be conjoined with 
S.P. Venetian, 48, 52. synodical action in Convocation. 

^ This rendered impossible the Gee and Hardy, Documents, p. 455. 
submission of the Prayer Book to Towatds the end of the reign it was 

H 2 


Revision b:f 
Committee of 
Divines. 

The Divines, 
favour 
Puritan 
optnians. 


hut art over 
ruled by the 
Cotirt, 



lOO 


THE ELIZABETHAN PR A YER BOOK 


%vij8lon. 


Parliament 
sanctions the 
Book ibiih 
the Royal 
amend- 
ments. 


composed, as was natural, of the most convinced sup- 
porters of the Marian policy among the clergy, was 
engaged at this time, not in considering the new draft 
Service-book, but in protesting against any change, and 
in passing Five Articles^ defining its position: the first 
three dealing with Mass and being the identical theses 
of the Disputation at Oxford in 1554^ which brought 
Cranmer, Latimer, and Ridley to the stake : the fourth 
affirming the Papal Supremacy, and the fifth clen3n’ng to 
laymen ‘ the authority of handling and defining the things 
belonging to faith, sacraments, and discipline ecclesiasti- 
cal/ To meet this opposition, the Government may well 
have desired to be first fortified with the Act of Suprem 
acy and may well therefore have thought it wise to 
postpone the liturgical questions till by that Act the 
ancient jurisdiction had been restored to the Crown, and 
all foreign power repugnant to it had been abolished.- 
When this bill was well under way a new Uniformity 
Bill was introduced (April 18, 1559) to re-establish the 
Second Edwardine Book with certain specified amend- 
ments.^ It was read on three consecutive days and sent 

supposed that thi.s had been in tru(h of Christ’s religion’ (§ i) ; 
the case of the Prayer Book. See and thus the second Prayer Hook 
Slate Papers, Pom, Elizabetli, vir. of Edward Vf. was re-estahlishi‘<h 
'F' . ‘with one alteration, or addition of 

See them in Strype, Anuah, i. certain f^essons to be used on eviay 
ch. ii. 56. Cp. Dixon, v. 89-93. Sunday in tlie year, and the form <4 
- See the Act in Gee, the Litany alt<aed and corn'cttal, 

Uet'gy, p. 9, or Gee and^ Hardy, and two sentences only added in 
Doiitntenis, Lxxix. Its hi.story is the delivery of the Sacranumt to 
intricate ; a Siipiemacy bill contain- the communiennts, and nont‘ other or 
mg the title ‘ Supreme Head’ passed otherwise’ (i? 2). With the further 
before the Easter reces.s : but sub- proviso, ‘that such ornaments of tht‘ 
secjiiently another bill with the title church and of the ministers thereof 
Supreme Governor’ was passed shall he retained ami he in use, as 
instead (Ap, 10-29). was in the Church of England, by 

' J he statute (I FIiz. c. 2, Apiil aiUhority of Parliament, in the sei'om I 
2^^4559) repealed the Act of Mary, year of the reign of K. Kdw. VL, 
winch had repealed the Act (5 and until other or<ier sliall be llu'rein 
I ' Y^' Y great det'ay taken, by the authority oftbe Oikhui’s 

ot the due honour of God, and dis- majesty with llu' advice of her com- 
comfort lo th»^ /.f 



THE ELIZABETHAN PRAYER BOOK 


lOI 


Up to the House of Lords. Two strong speeches made 
there, one by Feckenham, Abbat of Westminster, and 
the other by Scott, Bishop of Chester, have been pre- 
served and show the quality of the opposition.^ They both 
ilike regarded the matter as a choice, not merely between 
wo books, but between the old and the new religion, 
md both alleged a good deal that was untrue against 
he Prayer Book. At the third reading nine bishops and 
nine temporal peers voted against the Act; the remaining 
bishops seem to have been absent. But this by itself 
gives an inadequate idea of the actual position of things, 
for the Bill was passed by a majority of three only.^ 

The following variations ^ of the Elizabethan from 
Edward’s second Prayer Book were noted by Arch- 
bishop Parker^ for the Lord Treasurer Burghley. The 
first rubric now directed ‘ the Morning and Evening- 
Prayer to be used in the accustomed place of the church, 
chaijcl, or chancel,’ instead of ‘ tn such place as the people 
inav best hear! The second rubric, which had forbidden 
all ecclesiastical vestments but the rochet and the sur^ 
plice, gave way to the rule of the Act that ‘ the minister at 


uiissioners appointed and authoriz.ed 
under the seal of En^dand for 

causes ecclesiastical, or of the inetro- 
pnlitaii of this realm ’ (§ 13), and that 
further rites or ceremonies may 
be ordained and published by the 
same authority. Sec the act in Gee, 
EiRabefhan Clergy, p. 22, or Gee 
and Hardy, Documents, I.XX'X. The 
books printed in this year (iSS9) 
differ from each other in small par- 
liculais, chiefly in the collects at the 
end of the Litany. See Liturg. 
Scmlccs of Q’ Ehz. (Parker Soc. ), 
and Mr. Clay’s Pref. pp. xii.-xv. 

i Printed in Strype,^ Annals, i. 
Orii^. TX. and X. and in Cardwell, 
Conferences, pp. 98-117. Thirlby, 
Pisliop of Ely, also spoke strongly, 
ZlatcTapers, Spanish, 1. 66. 


Feiia’s despatch of May lo to 
King Philip, State Papers, Spanish, 
I. 67 ; or K de Lettenhove, Relations 
PoUtiqms des Pays Bas et de P An gle- 
terre, I. 34 ^. 

3 They are considerably more than 
are specified in the Act. Some fur- 
ther changes were made under the 
authority granted by the Act to the 
Queen, acting with the Ecclesiastical 
Commission or the Metropolitan, si ich 
as a new Calendar in 1561, an altera- 
tion in the collect for S. Mark’s 
Day, probably not later than 1564, 
and some inconsiderable verbal ad- 
ditions, certainly not later than 1572. 
Clay, Lihtrg. Serv. ofQ. EHz., p. xv. 

^ Clay, ibid. p. xiv. Lansd. MS. 
120, printed in Strype, Annals, I. 
iv. p 84. 


Beviflion. 


A Iteraiions 
7ttade in 
1559- 

A bp. Par- 
kers 7iote oj 
the altera- 
tions. 


Rubrics, 



102 


Alteration! 
made In 1659. 


Litany 


Communion 

\trvlcc. 


The Ortii- 
tat. 


THE ELIZABETHAN PRA VER BOOK 


the time of Communiony and at all other times in his 
ministratioUy shall tise such ornaments in the church as were 
in use by authority of Pa7diament in the second year of 
the 7-eign of K. Edward VI! In the Litany the words, 
'from the tyranny of the bishop of Rome and all his de- 
testable enormities! were finally omitted ; the suffrage for 
the Queen was altered by the addition of the words, 
strengthen in the true zvorshipping of thee y in righteous- 
ness and holiness of life ; the prayers for the Queen, 
and for the clergy and people, with the collect, ^ O Gody 
whose nature and property y dref were now placed at the 
end of the Litany : of two collects for time of Dearth, 
one was omitted, as also was the note to the Prayer of 
S. Chrysostom, ' a 7 td the Litany shall ever end with this 
collect following!^ In the Communion Service the words 
used at the delivery of the Sacrament to the communi- 
cants combined the forms of Edward’s first and second 
Books.^ 

Further it is important to note that the Declaration 
touching kneeling at the Communion was omitted.'^ 

The Ordinal differed from that of 1553 only in the 
form of the oath. It is styled * The Oath of the Queen’s 
sovereignty,’ instead of ‘The Oath of the King’s supre- 
! macy ’ ; and it is directed ‘ against the power and 
authority of all foreign potentates,’ instead of ‘ against 
the usurped power and authority of the Bishop of Rome.’ 

The restoration of the Prayer Book met with sur- 
prisingly little opposition. Already by the end of the 

^ These alterations had all been Clay u. s, xii — xv. 
anticipated in the Litany of Jan, i, Thonj^h omitted from the Prayer 
1559* See p. 96. The suffrage for Booh, this Declaration was not for- 
the Queen was in fact more altered gotten: Bishop.s Grindal and Iforno 
than Parker noted. m 1567 say that it continued to l>e 

2 The early Elizabethan books vary ‘ most diligently declared, published, 
greatly (especially in the additions to and impressed upon the people.’ 
the Litany), and it is not clear what Zurich UUerSy LXXV. vol. r. p. iSo. 
edition Parker used in making the ( Parker Soc. ) 
foregoing incomplete summary. Sec ^ Sec below, p. 115. 



THE ELIZABETHAN PEA YEP BOOH 


103 


previous year in some places the greater part of the people 
had ‘entirely renounced the Mass/ and were beginning in 
January to bring back the Prayer Book, while in others 
devout congregations still flocked to the Latin Mass.^ 
While Parliament was prolonged through interminable 
disputes, a further step was taken in the Royal Chapel, 
where, on Easter Day, ‘ Mass was sung in English 
according to the use of King Edward,' and after it the 
celebrant took off his vestments and gave Communion 
in both kinds, vested only in a surplice, to the Queen 
and many peers.^ 

The Act of Uniformity specified the feast of the 
Nativity of S. John Baptist as the day on which the 
revised Prayer Book was to be used. Parliament was 
dissolved May 8 ; on the Whitsunday following 
(May 14) the Queen caused the Edwardine service to 
be read in her chapel, while a number of parish 
churches and the monks at Westminster made haste to 
follow suit and on the following Wednesday it was 
read before ‘ a very august assembly of the court ’ at 
S. Paul’s,^ which was otherwise the only London church 
which retained the Latin Services up till June ii.^ 

Thus the actual transition was very quietly accom- 
plished. The resistance of the bishops and principal 
clergy was both strenuous and solid, but this does not 
seem to have been the case' ultimately with the rank 
and file, though no doubt a large body of them depre- 
cated change.^ Still, of the whole body of clergy, it 


1 Papers, Venetian. De- 

spatches of [an. 2, Jan. 8, and Feb. 6. 

Ibid. p*. 57. In view of. Easter 
a proclamation was i.ssuecl, authoriz- 
ing but not enforcing communion in 
both kinds. (March 22.) See Gee, 
Kli%. P,B., p. 255. 

8 Wriotheslcy, n. 145 - 
Papers, Foreign, May 28, 15 59 * 
‘The most part of the monks at 


Westminster have already changed 
their coats.’ The book had been in 
use even earlier. Sec State Papers, 
Spanish, i. 66, 69. 

^ Strype, Grindal, p. 24. 

® Despatch of II Schifanoya, May 
30. tc.s. p. 94. State Papers, Spanish, 
1. 76. Cp. Machyn, 200. 

8 For a specimen of the opposition, 
Slate Papers, Spanish, i. 79 > 82, 89. 


Acceptance 
of the book. 


The Prnj'er 
Book gene- 
rally ac- 
cepted by the 
clergy. 



t04 


Acceptance 
of tlie laook. 


Royal 

Visitation, 


The Injunc’ 
Hons. 


Removal of 
Altars, 


THE ELIZABETHAN TEA VET BOOH 

appears that not more than some 200 were deprived 
during the years 1558-1564, a state of things which is 
in marked contrast with the wholesale policy of depri- 
vation by which the Marian ecclesiastical policy was 
carried through.^ 

In the summer of this year a Royal Visitation was 
ordered, with the intention of carrying out the new 
ecclesiastical policy and requiring subscription to the 
settlement of religion as provided for in the Supremacy 
Act, the Uniformity Act, and the Visitation Injunctions. 
These last were drawn mainly from the Edwardine In- 
junctions, revised up to date and enlarged by the ad- 
dition of new matter since 1547^^ Some of these new 
Injunctions dealt especially with the burning questions 
of the hour, e.£‘. the Royal Supremacy,^ which was still 
viewed by the country with misgiving, and the destruc- 
tion of altars, which had been going on in riotous and 
unauthorised fashion, and was now to be regulated. 
There was great difficulty in prevailing upon the Queen 
to accede to this under any terms ; and she would not 
order their removal unconditionally,'^ A long string of 
reasons was prepared, W/ij it was not convenient that 
the Communion should be ministered at an altar^ and 
had apparently the effect of overcoming the Royal 
opposition. An Order ^ was subjoined to the Injunc- 
tions, declaring that the matter seemed to be of no 


^ The whole of this subject has 
been fully investigated by Dr. Clec 
in his Elizabethan Clergy with the 
above result. See there p. 251, and 
Frere, Marian Eeaciion, p. S6. 

^ Cardwell, Doc. Ann, xi.iil. or 
(as collated with the Edwardine In- 
junctions) in Gee and Hardy, Docu^ 
ments, LXXVIII. or Elizabethan 
Clccg-v, pp. 46 and ff. 

^ Cecil was responsible for this. 


Letter of Ahp, Parker to Lord Bnrgh'- 
Icy (April ir, 1575), ‘Whatsoever 
the [(Queen’s] ecclesiastical preroga- 
tive is, I fear it is not so great as 
your pen hath given it in the In- 
junctions.’ Parker Corr. p. 479. 

^ Compare Tonstal’s letter on the 
subject in August, 1559. Dorn, 
VI. 22. Gee, Ellz, P.B, 144, 

® Strype, A^tnaP, i. ch. xii. p, j6o. 
^ Foritsauthority sec below, p 365, 



THE ELIZABETHAN PEA YEN BOOK 


105 


‘ great moment, so that the Sacrament be duly and 
reverently ministered ; yet for uniformity .... it is 
ordered that no altar be taken down but by oversight 
of the curate of the church and the churchwardens 
.... and that the holy table in every church be de- 
cently made and set in the place where the altar stood,’ 
and at Communion time should be so placed within the 
chancel that the minister might be conveniently heard, 
and the communicants conveniently communicate. 

This Royal Order, however, did not quell the con- 
troversy. In the next year the bishops drew up a paper 
of ‘ I nterp7'etations and further consideratiojis^ ^ upon the 
meaning of these Injunctions, for the guidance of the 
clergy ; where they direct ‘that the table be removed out 
of the choir into the body of the church, before the 
chancel-door, where either the choir seemeth to be too 
little, or at great feasts of receivings, and at the end of 
the Communion to be set up again, according to the 
Injunctions.’ By a similar order, overriding the rubric 
or explanatory of it, wafers were to be used for sacra- 
mental bread, and careful regulation was made that they 
should be larger and thicker than before. On the question 
of vestments and ornaments the Act of Uniformity had 
fixed upon the second year of Edward VI. as the 
standard, thereby disallowing the Puritanical bareness 
of ornament which had marked Edward’s second 
Book, and which Guest himself would have continued. 


Royal 

Visitation. 


Tke Bishops 
interpreta- 
tion of the 
Injnnciions. 


Many were of Guest’s opinion and rebelled against the 
rubric ; others wished to abolish even the surplice. To 
cover such rebellion a plea was put forward^ that the 
rubric had in view not ceremonial' but royal spoliation. 
Accordingly a fresh spoliation followed both official and 
unoflicial, until within a few months many of the 


* Annals, i.eh. xvii. p. 213; ^ ‘Our gloss upon this text,’ said 

Cardwell, Doc. Ann. p. 236. Dr. Sandys in a letter to Dr. Varker 



io6 


THE ELIZABETHAN ERA YER BOON 


TifuJtion. rubrical ornaments were rarely in use or even retained.^ 
The new bishops on coming into power could do no 
more to stem the devastation than stipulate in their 
‘Interpretations’ of the Injunctions for the use at least 
of the surplice and cope. 

Chanting Tliese Injuiictions also regulate the use of music in 

TUhnody. woi'ship. lu collcgiatc and some parish churches there 
were bequests for the maintenance of a choir. This 
laudable service of music was to be retained ; the old 
plainsong music of the church is prescribed for general 
use in these terms — ‘a modest and distinct song so used 
in all parts of the common prayers in the church, that 
the same might be as plainly understanded as if it were 
read without singing.’ This no doubt also included 
simple harmonized services ; but, besides this distinct 
song, ‘ music ’ — that is, florid music in distinction to plain- 
song — was permitted in the form of a hymn or such 
like song, to be sung at the beginning or end of the 
Morning or Evening Prayers ‘ in the best sort of melody 
and music that may be conveniently devised, having 
respect that the sentence of the hymn may be under- 
standed and perceived.’ “ 

In 1560 the Book of Common Prayer was published 

of April 30, 1559 ) ‘is, tliat we sliall coiiilr;idistinrtir)n to tlic old plain 
not be forced to use them, but that chart. Clenevan psalmody also <'auu‘ 
others in the mean lime shall not in under this pioviso. On April 7, 
convey them away, but that they 1559 nt a funeral conducted in 
may remain for the Queen,’ Parker Ocnevan fashion Mhey sau}^ I\iier 
Corr. p. 65. Strype, Annals^ i. 83. imteriw Knglish both pieachers and 
‘ ^ The crucifix, candles and vest- other, and .... of a new fashion.’ 
ments were for a time removed from So Machyn recorded (p. 193) with a 
the royal chapel, but they were similar entry in September, Sec his 
brought in again almost immediately Diary^ p. 212, quoted in Strype’s 
OinOzX.. State Papers i Spanish, Grirdal, p. 27) * which custom was 

I. 105, and the crosses were ordered about this time brought also into S. 
elsewhere. Ibid, 126, 128. For the Paurs.’ See also ibid. p. 37. Cp. 
Ornaments rubric see below, p. 362. Keynefids, Chapter Acts of Exeter 

The same technical use belongs Cathedral, 1891. p. 53. \Sec Ad- 
to the word ‘musique’ in French, in ditional Note II. p. 12$, 



THE ELIZABETHAN PRAYER BOOK 


107 


in Latin, upon the petition of the Universities, and with 
the Royal Letters Patent authorising its use among the 
learned. Walter Haddon has been called the author of 
this version ; ^ but he followed a translation of the book 
of 1549, by Alexander Aless, to such an extent that it 
cannot be considered a faithful rendering of its presumed 
English counterparL^ 

In Ireland, as it has been pointed out, the use of the 
Book of Common Prayer, at the death of Edward VI., 
rested on the Royal Prerogative only, and insecurely 
at best ; the book of 1552 was not ordered for ob- 
servance there during the short period in which it was 
used in England. No Act was passed in Ireland in 
Queen Mary’s reign to prohibit the use of the English 
Servicc-book ; however, it was disused from the death of 
Edward VI. until August 30, 1559, when the English 
Litany was sung in Christ Church Cathedral,. Dublin, 
on the occasion of the Earl of Sussex taking the oaths 
as Lord-Deputy. Part of his instructions were ‘ to set 
up the worship of God as it is in England, and to make 
such statutes next Parliament as were lately made in 
England.' Therefore, on the meeting of the Irish Par- 
liament in January 1560, the second business which they 
took in hand was to pass in the face of great opposition^ 
an Act of Uniformity, following almost verbatim the 
luigli.sh Act of the preceding year, and authorizing the 
Prayer Book which had been put forth in England.^ 
All other books of service were set aside ; and the 
Parliament was then confronted with the difficulty of 
supplying the Irish churches with Prayer Books — a diffi- 


Latin 

Vergion. 


Liber Pre- 
cum Corn- 


S £7 vice in 
the Irish 
Church. 


Irish }ici cj 
Uniformity. 


1 Heylyn, Hist. Ref. 2 Eliz. § 19. 
But see Clay, Liturgies of Elizabeth. 
(cd. I’arkcr Soc.) p. xxiv. 

^ Sec Additional Note I. to this 
chapter, p. 116. 


3 State Papers^ Spanish, I. 128. 

^ Stephens, MS. Book of Common 
Prayer for Jrelaitd (Eccl. Hist. Soc.) 
Introcl. pp. viii. clii.; Mant Hist, of 
the Church of Irelarid, i. p. 258. 



io8 


THE ELIZABETHAN TEA FEE BOOH 


Irish Act of 
Unifomity. 


Common 
Prayer in 
Ireland al- 
loxved to be 
m Latin. 


Additional 

Sendees. 


cLilty arising from the circumstance that in most places 
the priests did not understand English, that there was 
no Irish printing-press, and that few could read the Irish 
letters. Their strange expedient was, by a special addi- 
tional clause, to sanction the use of all common and 
open prayer in the Latin tongue.^ And it appears that 
Haddon’s Latin version was completed with this ob- 
ject ; for it comprehends the Occasional Offices, which 
would not have been required if it were only for the use 
of college chapels.- 

In this year also appeared the first of a long scries ol 
Additional Services. It was ‘ to be used in common 
prayer thrice a week for seasonable weather and good 
success of the common affairs of the realm.’ Such 


additions to the usual service were frequently ordered 
during this reign, and were not held to be infringements 
of the Act of Uniformity:^ the practice is, indeed, far 
older than the English Prayer Book ; but, as one of the 
means of bringing prayers in the English tongue into 
use, it was now specially adapted to interest the people 


^ ‘ And rorasmuch as in most places 
in li eland thcie could not be found 
English ministers to seive in the 
churches or places appointed for 
Common lhayer, or to ininis'ler the 
Sacraments to the people, and if some 
good mean were provided for the use 
of the Prayer, wScrvice, and Admi- 
nistration of Sacraments set out and 
(‘stablished by this Act, in such 
language as they might best under- 
stand, the due honour of God would 
be thereby much advanced ; and for 
that also, that the same might not 
be in their native language, as well 
for difficulty to get it printed, as 
that few in Ireland could read the 
Irish letters : ’ it enacted, * That in 
every such church or place where 
the common minister or priest had 
not the use or knowledge of the Eng- 
lish tongue, he might say and use the 


Mattins, Evensong, Celebration of the 
Lord’s Supper, and Atlministrntitm 
of each of the Sacraments, and all 
their common and open Prayet, in 
the Latin tongue, in the outer and 
form mentioned and set lortli in the 
book established by this Act.’ Slat. 
2 lUiz. 0. 2. (Ir. ); Stejdiens, MS. 
Book of Common Prayer Jor Ireland., 
pp. xi. and clxiv. and If. 

Part of the Prayer Book had bei'ii 
translated into Latin for this purpose 
as early as 1551. Tlie translator was 
a Mr. Smytli, who is said to have 
received twenty pounds for his labour, 
{Original Lei tors and Papers^ edited 
by E. P. Shirley, Lond, 1851, pp, 
47, 4S.) 

^ In the volume of IJturykal Ser- 
vices of Elizabeth (Parker Soc,), Mr. 
Clay has reprinted forty such ICliza* 
bethan Occasional Eorms of Prayer. 



THE ELIZABETHAN PEAYEE BOOH 

in the public worship generally, when it was thus 
applied to some pressing necessity.^ | 

One point specified in the Act of Uniformity, in; 
which a change had been introduced into the Prayer | 
Book of IS 59, is the 'addition of certain lessons to be 
used on every Sunday in the year/ The Kalendar 
(1549) contained the chapters to be read at the daily 
Mattins and Evensong ; the Proper Psalms and Lessons 
for Feasts were given with the Collects, Epistles, and 
Gospels. In 1552 the ' Proper Psalms and Lessons for 
divers feasts and days, at Morning and Evening Prayer,’ 
were placed before the Kalendar. In 1559 this part of 
the book assumed more of its present shape, having 
Proper Lessons to be read for the First Lessons, both 
at Morning Prayer and Evening Prayer on the Sundays 
throughout the year, and for some also the Second 
Lessons,’ in addition to the ' Lessons proper for Holy 
Days,’ and the chapters for ordinary days in the 
Kalendar. All was not, however, quite satisfactory. On 
January 22, 1561, a letter was issued to the Ecclesi-| 
astical Commissioners, ^ directing them ' to peruse the 
order of the said Lessons throughout the whole year, 
and to cause some new Kalendars to be imprinted, 
whereby such chapters or parcels of less edification may 
be removed, and other more profitable may supply their 
rooms.’ ^ This commission was also to consider the 
decays of churches, and unseemly keeping of chancels, 
and to order the Commandments to be set up at the 
east end of the chancel, to be not only read for edifica- 

1 Strype, Cra^imer, i. 29. Dr. William Bill the Almoner, and 

^ Appchnted under the Act (see Walter Haddon, one of the Masters 
above, p. 100). See In of Requests, were especially named, 

this letter {Doc. Ann. LV.), Matthew two of whom were to be always pre- 
( Pay^kcr) archbishop of Canterbury, sent. 

Edmund bishop of London, ^ Cardwell, Doc. Ann. LV. 


109 


The Xaleudax. 


Successive 
changes in 
theKaiendaf 
of Lessons. 


Commission 
to amend 
the 

Kalendar. 



lio 


The Salend&r. 


Names oj 
Saints in^ 
serted. 


Subsequent 
hist ary of 
the book. 


THE ELIZABETHAN PRAYER BOOK 


tion, but also to give some comely ornament and 
demonstration that the same is a place of religion and 
prayer : to secure uniformity in Cathedrals and parish 
Churches and a right use of the Latin Prayer Book in 
Colleges, With regard to the lectionary little was in 
fact done, for only the First Lessons for Whit-Sunday 
were changed, and one error corrected^ No further 
alteration in the Kalendar was directed in the Queen's 
letter ; yet we find that it was revised in other respects.- 
Tables of the Movable Feasts, and for determining 
Easter, were added : mid the names of saints, which had 
been omitted from the First Edwardine Prayer Book, 
were inserted almost as they stand in our present 
Kalendar.^ 

The Elizabethan compromise was never fairly ac- 
cepted : the Ornaments’ rubric was from the first set 
aside, and the authorities found that they had all that 
they could do in enforcing the use of the surplice and 
cap.**' In spite of such concessions the Puritan party 


^ Dent. xvi. and Wisd. i. were 
substituted for Deut. xvii. and xviii. 
as the First Lessons for Whitsunday; 
and for Evensong of the eleventh 
Sunday after Trinity, 4 Kings xix was 
corrected into 4 Kings ix. A few 
further changes were made at a later 
date. Clay, Preface to Liturgical 
Services of Q. Eliz , , p. xv. Perhaps 
less care was taken in revising the 
lists of daily Lessons from the dis- 
cretion which was allowed of read- 
ing other chapters than those ap- 
pointed. The clergy were enjoined 
to use this discretion in 'the Admo- 
nition prefixed to the Second Book 
of Homilies (1564). And Abbot, 
afterwards archbishop of Canterbury 
(1611), writes that in his time it was 
‘ not only permitted to the minister, 
but commended in him, if wisely 
and quietly he do read canonical 
Scripture where the apocryphal upon 


good judgment seemeth not so fit ; 
or any chapter of the canonical may 
be conceived not to have in it so 
much edification before the simple as 
some other part of the same ('anonical 
may he thought to have.’ (kirdwell, 
Doc. Auu. I, p. 204, ^totc. 

- See the reprint in IJt. Scnuce.v 
of Q. Elizabeth^ p.^ 435. 

'•* With the Festivals of our Lord, 
the Purification and Annunciation of 
the Virgin Mary, the festivals of S. 
John the Baptist, the Aiiostles and 
Evangelists, S. Michael, All Saints, 
and Holy Innocents, the Kalendai 
(J559)l’‘^^d contained only the names of 
S. George and S. Lawrence, I -ammas, 
and .some editions also S. Clement. 
For the full discussion of the Kalen- 
dar, see below, pp. 321 --341. 

The Advertisements issued by 
the Archbishop in r 566, without the 
Queen’s authority but with some 



THE ELIZABE 7 HAN PRAYER BOOK 

became more and more hostile : some conformed, some 
remained in the Church as non-conforming members, 
while others, deserting the true Puritan position, went out 
to form various sects ; but the history of Elizabeth’s reign 
is to a considerable degree the history of a relentless 
conflict between Puritanism and Churchmanship, with the 
Prayer Book as its chief battle ground. Moreover, there 
were recusants and separatists on the Conservative side 
as well as on the Reform side, and in the fight between 
the English Church and those who clung to the Roman 
obedience, the Prayer Book was again an important 
battleground. In the. early days of the reign there is 
good reason for believing that the Pope Pius IV. was 
prepared to recognize the Prayer Book in return for a 
recognition of his own supremacy : ^ but the conflict 
became more and more embittered as the Roman autho- 
rities declared against all attendance at the English 
Services,^ and when Pope Pius V. published his Bull 
of excommunication (1570) : from that time all prospect 
of conciliation on that side was shut out of view. 

On the other side the attack was constant and un- 
relenting, and the disobedience was obstinate and wide- 
spread. The origin of it lies back in the history of the I 
Marian Exiles, to which reference has already been 
made. The dislike of the Prayer Book, which led to ^ 
scandalous scenes among the English exiles at Frankfort, 
and which was emphatically expressed by Knox and 
those who owned his leadership, was increased by the 
natural results of so bitter a dispute. The noisiest of 


measure of Koyal approval, attempted ^ Recent research tends to confirm 
to enforce as vestments only the sur- this old tradition. See Morris, 
plice in parish churches, and the Cope Church Hist. Soc. Tracts Lix. 
at the Eucharist in collegiate and ^ The decision (Oct. 2, 15.62), is 
cathedral churches. Gee and Hardy, printed in Engl. Hist. Rev., xv. 531. 
Documents^ LXXXt. Doc. A?in. LXV. (July 1900), 


HI 


SubBeqiuiit 

Hiitory. 


Puritan 

O^J>osition 



II2 


THE ELIZABETHAN PLAYER BOOK 


subaequant the malconteiits were compelled to leave Frankfort, and 

History. 

— carried off with their party the honours of martyrdom 
for the Protestant religion. Supported by the authority of 
Calvin, himself a host in a battle of opinion, their ideas 
of a fitting Christian seiwice became more clearly de- 
veloped, and were embodied in Knox’s Genevan ‘ P'orm of 
Prayers.’ ^ Hence, when the exiles were able to return to 
England after the death of Mary, the Genevan faction, 
or, as we may now begin to call them, the Puritan party, 
was the more prepared to find fault both with the Liturgy 
and with Episcopacy. And their annoyance must have 
been great, when the revision of the Prayer Book at the 
opening of Elizabeth’s reign went in all respects directly 
contrary to their wishes, sweeping away several of the 
Puritan portions of Edward’s Second Book, and bring- 
ing back some of the discarded ceremonies and vestments 

o 

of earlier times. 

tnConvoca^ As early Bs 1562 a determined attempt was made in 
Convocation to abolish the ceremonies against which 
Puritan opposition was to wage such a lengthy contest. 
Lay baptism, the Cross in baptism, kneeling at commu- 
nion, every sort of vestment from copes and surplices to 
gowns and caps, and, in fact, the prescribing of any cere- 
monial at all, alike met with condemnation at the hands 
of an influential party, headed by Bishop Sandys, Dean 
Nowell of S. Pauls and other men of weight- 

Eventually, six articles were submitted to the lower 
house for the abolition of all festivals except Sundays 
and the feasts of our Lord, organs, the Cross in baptism, 

^ The Form of Prayers and Minis- lish at Oeneva in 1556. For its later 
tration of the Sacramenis^ <Sr=e., nsed history see 1 Kilo vv, pp. 132, 143: and 
in the English congregation at Geneva, for the whole subject see Sprott and 
and approved hy the famous and godly- Leishman The Book of Common 
learned man, M. Jolm Calvin. First Order, ]^p. xiv. w. 2^7-24T. 
published both in Latin and in Eng- - Dixon, v. ,384 and fV. 



THE ELIZABETHAN- PRAYER BOOK 113 

and compulsory kneeling at communion, all vestments snb.e4n.nt 
except the surplice, and the facing of the minister away 
from the people : after a great contest these revo- 
lutionary proposals were lost by only one voted 

In 1571 a bill was brought into Parliament by Mr- hPariia- 
Sti ickland ‘ for Reformation of the Book of Common pirst 
Prayer,’ mainly aimed, as it seems, against the disputed 
ceremonies. The house was warned that ceremonial 
matters were reserved to the Queen’s authority, and in a 
few days Strickland was called before the Council for 
infringing the Royal prerogative ; it was only after some 
days and after some protests from the House, that he 
was allowed to resume his place in it.^ 

In spite of such an exhibition of Royal displeasure. Second 
another like attempt was made in the following year. A 
bill for Rites and Ceremonies was read three times in the 
Commons, and referred to a committee ; but two days 
later a Ro>-aI message ordered ‘ that from henceforth no 
bills concerning religion shall be preferred or received into 
this house unless the same should first be considered and 
liked by the clergy.’ =* The agitation against the Prayer 
Book was at this time going on all over the country, and 
six months later drew from the Queen ‘A proclamation 
against the despisers or breakers of the orders prescribed 
in the Book of Common Prayer.’* 

On the other side there appeared the two celebrated 
‘ Admonitions to the Parliament,’ which, with the ‘ Books 
of Discipline,’ marked a new stage of the contest*; in 
this the Puritan party advanced from a position of 
mere criticism of ceremonies and details to a general 

' Canlwell, Conf., p. 117. Stiype, BookV.,pp. 33, 237. 

Atm., I. ch XXIX. p. 335. Sto’pc, Annals, 11. ch. xiv. p. 

- Strype, ii. ch. vn. pp. 125. D’Ewes, 207, 213. 

64 and ff. ; D’Ewes, 166-16S, 175, 4 Lxxix. 

176. Introduction to Hooker, 5 Frere, EngL CL V. 178. 

I 



THE ELIZABETHAN PRAYER BOOK 


Subsequent assault upoii Episcopacy, and the whole Church system, 
— ^ coupled with insidious attempts to introduce secretly 

the whole Presbyterian system of discipline in its placed 
In the First Admonition the Prayer Book was described 
as ‘an unperfect Boke, culled and picked out of that 
Popishe dunghil the Portuise and Masse boke, full of all 
abominations,' and twelve pages were devoted to a de- 
tailed attack upon it ^ After this it could only be expected 
that the Puritan party, as it grew in strength and bold- 
ness, would make some deliberate effort to supersede it 
by another book. 

'AiuLpt Undeterred by the fear of infringing Royal pre- 

rogative or of usurping the clergy’s right of initia- 
tive, further opposition to the Prayer Book appeared 
in Parliament in 1584, and a petition from the Com- 
mons to the Lords complained among other things that 
Ministers were ‘ molested . . . for omitting small portions 
or some ceremony prescribed in the Book of Common 
Prayer,’ and asked that ‘ such Ministers, as do use the 
Book of Common Prayer . . . and none other, be not 
from henceforth called in question for the omission or 
change of some Portion or Rite as is aforesaid, so their 
(doings therein be void of contempt’ To this petition 
the Archbishop of Canterbury gave answer, and utterly 
disallowed the article in question. In connexion with 
these petitions two attempts were made to procure the 
authorization of another Prayer Book, the first in this 
parliament by Dr. Turner, and the second in the ensuing 
parliament by Mr. Cope. The proposed book and the 
accompanying petition were in neither case read to 
the house, but on the second occasion (Feb. 27, 158?), 
the proposal found much support and was being dis- 

^ See Paget, /. c, ; Ch. 2, ‘‘The ^ Seethe reprint in C. PI.S. Tract 
Puritan Position.” Frere, /. c. 231. LXXII. 



THE ELIZABETHAN PRAYER BOOK 

cussed when the house rose : three days later Cope 
and his three chief supporters were sent to the Tower 
by the Council. The Queen sent for both of the sets 
of proposals, and the house was instructed that ‘her 
Majesty had for divers good causes best known to 
herself thought fit to surpress the same, without any 
further examination thereof.’^ This was not by any 
means the end of the book, for it was already in secret 
use among bodies of separatists in one or other form, 
and, probably in the interval between the two Parlia- 
ments, had appeared in print.- But after these failures, 
Puritan opposition became more humble in tone and 
more secret in its methods. The disloyalty to the 
Prayer Book went on, both as regards the services and 
ceremonies, and also as regards the whole system of 
discipline. Emasculated editions of the Book were pub- 
lished, and no doubt used, though illegally but in spite 
of all such secret attempts, nothing formal was done 
until the reign of Elizabeth was at an end. 

In conclusion a curious attack on the legal position of 
the Ordinal must be recorded, devised by Bonner in 
1564. On being summoned by Bishop Horne to take 
the oath of Supremacy, he refused, alleging in defence 
many legal technicalities to prove that in the eye of the 
law Horne was no bishop. His strongest plea was that 
the Ordinal, being a separate book from the Book of 
Common Prayer, was not legal, as it was not expressly 
mentioned in the Act of Uniformity. These techni- 
calities were held to be so far real, that it was decided 
in 1566 to pass an indemnifying Act to end the case, by 
declaring the consecrations good and perfect in the eye 
of the law, and the Ordinal of Edward to be in force.^ 

1 D’Ewes,/^«/v7«/^, 339, 410-41 2. 3 See Additional Note vi. p. 133. 

See Additional Note v. p. 131. ^ Dixon vi. 29 and ff. : 146 and 

1 Z 




ii6 


tHE EU-ZABETHAEf PRAYER BOOK 


ADDITIONAL NOTES. 


/.— VERSIONS OF THE ERA YER BOOK. 


Veraiana. 

The Order of 
Communion 
translated 
by Cover‘ 
dale ; 


and by 
A lex and er 
A less. 


The First 
Prayer Book 
also. 


The ‘Order of the Communion’ (March 1548) was sent to 
rrankfort, as soon as it was published. There Miles Coverdale 
translated it into German, and also into Latin ; the Latin copy 
was sent to Calvin, with some idea that he would approve and 
cause it to be printed.^ This, however, docs not seem to 
have been done. Another translation was made, and was im- 
mediately printed in London.*’ The initials of the translator are 
‘A. A. S. D. Th.,’ which are those of Alexander Aless, or Alanc, a 
Scotch divine and physician of known reformed opinions in the 
time of Henry VI 1 1 .,*"* who afterwards translated the entiie 
Prayer Book of 1549. This was published at Leipsic on January 
5, 1551, the same day on which Bucer’s was finished'^ : the 

object of the translation was to make known the prog 1 ess of the 
reformed doctrines and practices patriot ipsiii.^t^ among- the 

foreigners with whom he had lived, ‘ vel ad cxempdiim, vcl roii-i 
solationem^ vel etiain dolorem aliquorum^ ; and it was published 
at that particular time when a convention to debate upon 
ecclesiastical matters was expected to be held under the auspices 
of the Emperor Charles V.^ 


^ Orig. Left. xix. Coverdale to Cal- 
vin (March 26, 1548). 

^ Ordo distribution! s sneramenti 
altaris sub utraque pet ie et formula 
confessionis faciendec in 7'egno An glue. 
Ha?c Londini ( ? Lipsice) evulgata 
sunt octavo die Martii anni Mdxiauil 
3 Foxe, Acts and Monuments., v. 

378. 

Aless’s work appeared with two 
forms of title, one omitting parts of 
what was given in the other, thus : — 
‘ Ordinal io Buks'ite^ sen Miniderii 
Eccksiastici, in \fiQrentissimo\ Regno 
Angli'B, conscript a sermone pat ido et 
in Latinam linguam {bona jide] con- 
et [ad consolationem Eccksi- 


arum Christie idn’atnqne locorum ac 
gentium, lii'i trist/ssimis temporilmsl] 
edita ah Ale.vandro Alesio, Scoto, 
\Sacrie Tlieologicr Doc tore."] /j'ps'icP, 
JM.D.lJd It was reprinted wit It 
the Censura in Buccr’s posthumous 
Script a Anglican a, p. 370, )>ut wns 
not connected with it, unl(‘ss, per- 
haps, it sup]died the editor with a 
suggestion as to the title to Ix' j ire- 
fixed to the Censura. See Dixon, 
111 284. 

5 Proemium Alesii, in Burt‘r’s 
Scripfa Ansficana, p. 375. Litur^iaii 
Sejvites of Queen Elizabeth (I^arlcei 
Soc.), pp. xxiv. and ff. 



THE ELIZABETHAN PRAYER BOOK 


As to the work itself, it cannot be said to come up to those 
expressions of good faith and of simple honesty as a translation 
which Mess put forth in his title-page and preface. Some por- 
tions, which had been altered in translating from the Missal, are 
given in their old Latin words (e^g- among the Collects, that for 
S. Stephen’s Day, Second Sunday in Lent, &c.), some clauses are 
interpolated {eg. in the Collect for the Purification, the words, 
just usque Simeon mortem non vidit prmsquani Christum Domi- 
7iin}i vide re merei'etuH') ; some phrases are curiously changed {eg. 
in the Collect for S. Thomas’s Day, ‘ suffer to be doubtful ’ is ren- 
dered diibiiantcm confinnasfi, and in the Collect for S. Philip and 
S. James, the words, ‘as thou hast taught S. Philip and other 
the Apostles,’ are rendered id quod sancii Apostoli tui Philippus et 
Jacobus crediderunt et docuerunt) ; and some parts must be called 
compositions of the translator {eg. Collect for S. Luke’s Day). 
Similar variations are found in other parts of the book. 

The opening of the Litany is thus given : 

Cantores. \ Chorus. 

2. Pater de cod is Deus. 

1. Filircdcmptor mimdi Deus. Miserere nobis. 

2. Spiritus sancte Deus., ab utroque pi-ocedens. 

Sancta Trinitas^ unus Deus. 

The petition, ‘to give to all nations,’ is rendered Ut omnibus 
Christianis pacem., S:c. 

In the Communion Office, the second Collect for the King is 
almost entirely an independent composition : Oinnipotens ceterne 
Deus, in cujus manu corda sunt Regum, qui es huniiliicm consolu' 
tor, et fidelium fortitudo, ac protector in te sperantium, da Regi 
nostro Edvardo sexto ut super 07 n 7 iia, et in omnibus, ie Jwnoi'et et 
amet, et studeat servare populo sues Majestati coniniisso pacem, cicm 
Omni pietate et hone state, per Christum Domimim ’nostrum. Then 
in the rubric, ‘ the . priest, or he that is appointed, shall read the 
Epistle,’ is Sacerdos aut subdiaconus ; and ‘ the priest, or one ap- 
pointed to read the Gospel,’ is Sacerdos aut diacofius. ‘ The most 
comfortable Sacrament of the body and blood of Christ,’ is Sacra- 
mentum plenum consolafionis. Hoc est, corpus et sangiiincm Chris ti. 
The whole sentence beg inning, ‘ And if any man have done wrong 
to any other, &c.,’ is omitted ; it was inserted in 1 549, and Aless in 
this part retained his translation of the office of 1 548. The rubric 
directing communicants to ‘ tarry still in the quire . . . the men on 
the one side, and the women on the other side,’ is rendered, Tunc 


117 


Latin 

Vfirsioiu. 

Variaiiont 
of Aless s 
Version 
from the 
Prayer 
Book (1549) 



ir8 


Latin 

Versions. 


The Univer- 
sities and 
the Latin 
Service. 


THE ELIZABETHAN PRAYER BOOK 


connmmicaturi pervenient in chorum.^ vel lociun vicinwn.^ viri a 
dextris^ viidieres a sinistris separatim et disjiincHm genujiectant. 
The rubric directing the preparation of the elements is, Tmtc 
sacerdos tot hostias calici aut corporali imponet.^ i.e., ‘ so much 
bread . . . laying the bread upon the corporas, or else in the 
paten, or in some other comely thing prepared for that purpose.’ 
The Absolution widely differs from the English, which is our 
present form : Dominus noster Jesus Christies^ qid suam potestatem 
dedit EcclesicB., ut absolvat poenitefttes a peccatis ipsorum.^ et recon- 
ciliet coslesti Patri eos^ qui suani fiduciam collocant m Christum.^ 
misereatur z/estri, &.C. : this xAless took from Hermann’s ‘Simplex 
ac pia Deliberatio.’ ^ The form of words at the delivery of the 
elements is rendered. Corpus Domini nostrl Jesu Christy quod 
traditiim est pi^o te^ conservet corpus tuum^ et petHucat aniinam 
tuam ad vitam ceternam. Sanguis . . . qui pro te effusus est, 
conserz’et animam tuam ad vitam (^ternam. The second clause of 
the concluding blessing is omitted, since Aless retained the short 
form of his previous version of the office of 1548. In the Office of 
Baptism all mention is omitted of the anointing after putting on 
the chrysom. 

These notices of the carelessness of Aless in his version of the 
Prayer Book of 1549 are more than historical curiosities. The 
English Book was much altered, as we have seen, in 1552, and was 
again revised at the beginning of Elizabeth’s reign. Then it was 
advisable that the revised book should appear also in Latin, in 
accordance with a privilege reserved to the Universities, in the 
First Act of Uniformity, which allowed public service other than 
the Eucharist to be performed in Greek, Latin, or Hebrew in the 
chapels of colleges.^ In 1560 there was issued the Elizabethan 
Latin Prayer Book, and prefixed to it were Ro^^al Letters Patent 
dated April 6, which gave permission that the whole of the 
services, including the Eucharist, might be said in such chapels in 
Latin, provision being also made for an E 7 iglish Service and 
Communion, at least on festivals. And all ministers were exhorted 
to use this Latin form privately on those days on which they did 
not say the public prayers in English in their churches.^ 

^ See above, p. 2S. L. Doubts have been cast on the 

2 Gee and Hardy, Documents^ genuineness of these letters patent : 
LXix. p. 364. ^ there is no trace of them in the Public 

® Reprinted in Liturgical Services Records, but the book was acknow- 
of Queen Elizabeth, pp. 299 and ff. ledged by the Queen as authorized by 
and the letters patent in Doc, Ann. the Crown in a Commission of Jan. 



THE ELIZABETHAN PRAYER BOOK 


The authorship of this Latin version has been gi\en to Walter 
Haddon.i He was probably editor, or one of the editors ; ^ but the 
real basis of the work was the old translation of the Prayer Book 
of 1 549 by Aless. And so little care seems to have been taken to 
bring the Latin into agreement with the revised English Book, that 
it has been suspected that this apparent carelessness was inten- 
tional, and that, by means of this Latin version, the Universities 
and public schools, and the clergy in their private devotions, 
would become reconciled to the observances of the First Book of 
Edward VL^ 

The book is entitled, Liber preciim piiblica^'iDn^ sen ininisierii 
Ecclesiasticee adniinlstrationis Sacravientoriaii^ aliortwique riiinim 
et ceeremoniarinn in Ecclesia A?iglica 7 ia. Cum privilegio Regice 
Majestatis. The letters patent of Elizabeth stand in the place of 
the Act of Uniformity. The ‘ Preface ’ is Aless’s, with a few verbal 
corrections of Latinity, and omitting, as not suiting the intention of 
the book, the directions for Daily Prayer in the parish churches, 
and the permission to clerks to say the Morning and Evening 
Prayer privately in any language they understand. The Kalendar 
has a name attached to almost every day : ^ and a chapter is added, 
De anno ef pariibus ejus. The Athanasian Creed is placed after 
Morning Prayer, instead of after Evening Prayer, which was its 
position in the English Book. The opening of the Litany is 
correctly given. Of the Collects, that for S. Stephen’s Day, which 
Aless had taken from the Missal, Haddon altered partially, as also 
that for S. Mark’s Day. In those for the Annunciation, and the 
8 th and nth Sundays after Trinity, Haddon retains Aless’ variation 
from the English. That for S. Andrew’s Day Aless had given 
rightly enough from his copy ; but a new Collect was substituted 
in 1553 : Haddon’s Latin, however, remains as a transcript from 
Aless. 

In the Communion Office, the rubric after the Decalogue, ‘The 
Priest standing up, and saying,’ is rendered, Time per ininisKunh 
sfantem ad sacrajn me?isam^ lege/ur, . . ., determining the 
Priest’s position by these additional words to be the same as that 
directed by the fourth rubric before the Office, ad mensce septe?i- 



HaddofUs 
Version 
( 1560) com- 
pared with 
A less’ s 
(1549), 
nvtth the 
English 
Prayer 
Book (1559). 


Communion 

Service. 


22, 1562. See Strype’s Parker^ rr. 
Doc. XV., Dibdin, Reservation (Ed. 
Francy, 1899), P- 53 - 
' Ileylyn, Hist. Ref. 2 Eliz. § 19. 

CoViXtr, Eccl. Hist. vi. 299. 

^ See C\d.y iEliz. Liturgical Set^iecs, 


Pref. pp, xxi. and ff. The letters 
patent, however, call the book ‘ con- 
venientem cum Anglicano nostro 
publicariim preen m libro.’ 

'‘For the Kalendar see below, 
PP' 337— 341.. 



120 


THE ELIZABETHAN PRAYER BOOK 


Latia 
Version ». 


Haddonls 
Version 
(1560) com- 
itared tviik 
A loss's 


(1549), and 
with the 
dEn^lish 
Prayer 

'Book (1559)- 


trionalejii partem. The rubric before reading* the Epistle agrees 
neither with the English, nor with Aless’s Latin, but is a translation 
of that of 1 549 : Post has Collectas^ sacerdos.^ sen guts alius minister 
ad id deputatuSy legal EpBtolam.^ in loco ad id assi^nato, et sic 
mcipiat. The Absolution is taken from Aless, Dominus noster 
Jesus Ckristus^ qui suatn potestatem dedit EcclesicEs tit absolvat . . . 
misereatur vestri . . but the words Per Jesum Christum Dominuin 
nostrum are added, making the conclusion resemble the English 
without regard to what has gone before. The proper Prefaces 
remain as Aless had taken them from the Missal, without noticing 
the omissions or changes of the English ; yet, in that for Easter, 
where Aless has Hpse enim verus est Agnus, Haddon gives Ipse 


enim est vere Agnus. 


Visitation of 
the sick. 


Reservation 
of the Holy 
Sacrament^ 


In the Office of Visitation of the Sick, the opening versicle 
‘ Send him help from the holy place,’ taken from the Sarum Ordo, 
‘ Mitte ei Doniine auxilium de sancto,^ had been rendered by Aless 
‘ Mitte ei Domine angelum de sanctuario^ which Haddon retained, 
adding tuo as a correction from the English ; a blunder was made 
in printing, so that the sentence is, Mitte eum Domine angelum de 
sanrtuario tuo. In the exhortation, the words, ‘that Almighty 
God is the Lord of life and death,’ are rendered as they were by 
Aless, Christum esse Dotninum mortis et vitce : and the directions 
about making a will, declaring debts, &c., are arranged as they stand 
in Aless’ version. The rubric allowing a special confession is worded 
so as to direct a private confession ; Si cegrotus scntit .mam con- 
scientiam gravatam esse aliqua in re, de ilia sacerdoti privatim 
confiteatur j still following Aless. The office of 1549, which Aless 
translated, ended with a form for anointing, if the sick person 
desired it : and after the prayer followed the words, ‘ Usquequo 
Domine? Psalm xiii.’ Aless omitted all mention of the anointing, 
and the prayer which was to accompany it when used ; and gave 
in its place his own direction, ^ si videtur commodum, dicatu reliant 
hie Psalmus, pro usitata ante hcec tempora unctionc. 14. Usque- 
quo Domine^ &c. This ceremony was omitted in 1552, and of 
course did not appear in the English Book of 1559, yet Haddon 
concludes his office with Aless’s direction, changing, however, his 
word ‘ tmcHone^ ‘ si videtur commodum, dicaitir ctiam hie Psalmus, 
pro usitata ante hcec tempora visitatione. Psalmus xiiiK 

In the Office of Communion of the Sick, the error of the press, of 
giving notice postridie, is continued from Aless, and the following 
rubrics are drawn from the same source : ‘ Quod si contmgat eodem 
die Ccenam Domini, in ecclesia celebrari, tunc sacerdos in coena 



I2I 


THE ELIZABETHAN PRAYER BOOK 

ta7ttmn Sacramenti servabit, qitayitum siijicit cegroto : et viox finifa Latin 

c(B7ta \_Missa, Aless] una cum aliquot ex his qid itttersunf, ibit ad 
cegroiiDH^ et pn^no co}7i}?zu7iicabit cu?ii illis [eos, Aless] qui assisfunt Private 
<zg7 oto \Hg7o^ Aless] et i7iterfue7'U7it cobticb^ et postr€J 7 io cu 7 n i 7 ipi 7 ' 7 no 
\i7tjir77iu7n, Aless]. Sed primo fiat geiieralis co?ifessio, et absolufio, 

CIC771 Collecta^ ui supra est prcescriptum. Sed si i 7 ifirmiis illo die 
petal Co7ti77iu7iio77e77i, quo 7i07i celebi'atur ccena, tu7ic sacerdos m loco 
decently t7t do77io cegzvfi, celebj'obit cauzatit hoc ztiodo. 

Oremus. Omnipotens ieterne Deus, (S:c. 

Epistola. Heb. xii. Fill mi, <S:c. 

Evaugclium, Joan. v. Amen, amen dico \obis, 5:c. 

Mi7iisie7\ Dominus vobiscum. 

Resp07isio. Et cum spiritu tuo. 

Minister, Sursum corda, &c. 

usque ad ut sup7‘u dicfutu esti 

We cannot help noticing that Haddon has altered Aless’s Latinity, 
and substituted ccetia for 77iissa; which shows that the reappearance 
of this rubric in 1560 was not the mere result of carelessness, 
but that the attempt was made to give these directions to 
the clergy for their guidance in administering the Communion 
to the Sick, at least within the walls of the colleges. The 
English Office also merely gives a Collect with its Epistle and 
Gospel, wdthout any further directions ; w^hich leaves the whole 
matter in an ambiguous position. (See further on this subject 
below', p. 628.) 

If the Service of Visitation and Communion were used at one 
time, the minister was directed to omit the concluding verse and 
benediction of the Visitation Service, and to go straight to the 
Communion : but nothing was said about beginning otherwise than 
at the commencement of the Communion Office. In this Latin 
form, however, Haddon still follows Aless, and, by ending his rubric 
wuth the words hoc modo, directs the service of private Communion 
to begin with the proper Collect, and Epistle and Gospel ; and 
then, by adding ‘ Dottiuitts vobiscum^ and Eursuvi corda ; tisque 
ad fi 7 ie 77 i, ut supra dictimi est^ directs the Communion Office to be 
taken up at those words, proceeding to the Preface, Prayer in the 
name of the Communicants, Prayer of Consecration, Distribution 
of the Elements, and so on to the end ; thereby omitting the Con- 
fession and Absolution, which occur in a previous part of the service. 

In giving this direction, Aless had correctly rendered the service of 
1549 ; but the position of its several parts had been changed,, and 



122 


THE ELIZABETHAN PRAYER BOOR 


Latin 

Verilona. 


Haddofts 
I ''ersion 
(1560) com- 
pared with 
A less s 
(1540), and 
with the 
English 
Prayer 
Book (1559). 


Appendix to 

Haddons 

Version^ 


* Celebratio 
Ccence Do- 
mini in. 
fiinebribns' 


the same direction in 1560 was without meaning. This part of 
Haddon’s work is a careless transcript of Aless, though the 
insertion of the above-mentioned rubric cannot have this 
excuse. 

In the first of the rubrics at the end of the Office, directing the 
order in which those who are present are to receive the Sacrament, 
Haddon alters Aless’s Latin, and omits the second and fourth rubrics. 
The second was perhaps dropped on the plea that the book w'as 
intended for learned societies, whose members did not need the 
curate’s instruction : and possibly, the fourth, permitting the priest 
alone to communicate with the sick person in time of contagious 
sickness, may have been omitted from a charitable hope that in 
such fraternities the sick man would not be quite deserted ; 
or because the order for communicating the sick with the reserved 
Sacrament made such a stipulation less necessary.^ 

The Celebratio cceitce Domini in fiinebribns^ si amici et vicini 
deftmeti commtmicare velint^ and a service ‘ In commendationibiis 
Benefactorum^ form an Appendix to the book, opening with a 
quotation from S. Augustine (De Civit. Dei, r. 12) : ‘ Curatio 
funeris.^ conditio sepulturce^ pompa exequiartnn^ inagis suntinvoruin 
solatia^ quam subsidia mortuorumi A proper Collect, Epistle 
and Gospel are appointed for communion at funerals. The Collect 
is the original form of the present second Collect at the end of the 
Burial Service ; the Epistle, i Thess. iiii. [13—18], and the Gospel, 
Joan. vi. [37 — 40]. This was transcribed from Aless’s version of the 
Service of 1 549. A second Gospel was now added ‘ vel hoc Eiiangcl 
iumt Joan. v. [24—29.] 

The Commemoration Service ran as follows. A form, analogous 
to it is still used in college chapels and elsewhere.^ 


^ L’Estrange justifies this order 
{Alliance, p. 300), because learned 
societies would be less prone to 
error and superstition ; as he also 
justifies the permission to celebrate 
the Eucharist at funerals (p. 
304), because the whole book was 
compiled for men of discerning 
spirits. But we can hardly avoid 
Mr. Clay’s observation {Elizabethan 
Liitirg. Services, Pref. p. xxviii.) : 
‘Was this design, or the result of 
haste and inattention ? Did Haddon 
mean (of course in obedience to 
command) to prepare a book which 


should allow of such reservation ; 
or did he merely transcribe what 
Aless had previously, and correctly, 
given ? Many reasons induce us to 
think that, if Haddon was careless 
(and he cannot be wholly excused), 
he ever remembered what he was 
about, and still fulfilled his appointed 
task.’ 

^ An English form, which differs 
slightly from that here given, both 
in its materials and their arrange- 
ment, was prescrilxjd in 1570 by 
Elizabeth for the use of colleges in 
the University of Cambridge, It 



THE ELIZABETHAN PRAYER BOOK 


‘ 7 ;/ commcndaiiojiibus Benefactorum, 

Ad cujiisque termini finem^ comme 7 tdaiio fiat fmidaioris^ aliorum- 
que clarorum virmnim, quoru 7 n be 7 iefice 7 itia Colleguim locupletatur, 
Ejus hose sit forma. Prhjitwi recitetur clarazwce Oratio do 77 imica. 
Paternoster, (S:c. Demde recite 7 itur ires Psal77ii, 144, 145, 146. 

PosthcEc legattir caf. celestas tici. His finitis segtiafur concio^ 

in qua co 7 tcw 7 iaior Ftmdatoris a 7 nplissi 77 ia 7 n itmnificentiam free- 
dicet : qnantus sit liierarutn usus oste 7 tdat : qnantis laudibtis 
aficiendt sutit^ qui literaruiJi studia b€ 7 tejice 7 iita sua excitetit : 
qua 7 tttitn sit ortiainetiium Regno doefos viros habere^ qui de rebus 
cotitroversis vere judicare possimt : quatita sit scripturaruin laus^ 
et quatifuni illce onmi hutnattce aucto 7 'itati a7iteceda7if, quanta sit 
ejus doctrinee in vulgus utilifas., et quajn late patent: quant 
egregiutn et regiiwt sit {eui Deus universes plebis sues curatn co77i~ 
niisit) de 7 nultitudi 7 te mieiistf'orimi verbi labof'are.^ atque hi ut 
ho 7 iesti atque eruditi smt.^ curare : atque alia ejus generds., quee pii 
et docti viri cum laude illusft'are possint. Hac conciotte perorata, 
decanfetur^ Benedictus Dominns Deus Israel. 

Ad exHetnuni hcec adhibeafiiur. 

Minister. In memoria geterna erit Justus. 

Responsio. Ab auditu malo non timebit. 

M mister. Justorum animas in manu Dei sunt. 

Rcspotisio. Nec attinget illos cruciatus. 

Oremus. Domine Deus, resurrectio et vita credentium, qui 
semper es laudandus, tam in viventibus, quam in defunctis, agimus 
tibi gratias pro fundatore nostro N. caeterisque benefactoribus 
nostris, quorum beneficiis hie ad pietatem et studia literarum 
alimur : rogantes, ut nos his donis ad tuam gloriam recte utentes, 
una cum illis ad resurrectionis gloriam immortalem perducamur. 
Per Christum Domlnum nostrum. Amen.’ 

The object of this Latin Book, as expressed in Elizabeth’s letters 
patent, authorizing or enjoining its use, was such as not to require 
the Occasional services, except those for the Visitation of the Sick, 
and Burial. However, it appears that when the book was first 
printed, it contained the Occasional Offices, but added out of their 

will be found in chap. 50 of her George’s Chapel, Windsor, for the 
Statutes, entitled ‘De ordinationibus Companions of the Most Honourable 
Collegiis prcescriptis.’ See also the and Noble Order of the Garter, in 
‘ Ser7}ice appomted for Ohiit Sunday I Blunt, Annotated Prayer Book^ p. 
used once in every quarter in S. 302 [p. 484, ed. 1884].. 


123 


Latin 

Versions, 

In comnien- 
dationibus 
Bene/ac- 
toruni. 



124 


Latin 

Veraiona. 

The Occa- 
sional Ser- 
vices added 
to H addons 
Version for 
use in / re- 
land. 


Two editions 
of Haddons 
Version 
printed in 
1560. 


A correct 
Version pub- 
lished in 

1571- 


THE ELIZABETHAN PEA YER BOOK 


order after the Burial Service ; from which we may suppose that 
it was at first intended to end the volume at this point. The reason 
for this addition is conjectured ^ to have been a clause in the first 
Irish Act of Uniformity, passed in January of this year, sanction- 
ing the Latin tongue in places where the common minister or priest 
had not the use or knowledge of the English tongue.^ And 
Haddon’s Latin version, which had been prepared, and, it may be, 
printed for the use of the learned in England, hastily received the 
addition of the services of Public and Piivate Baptism, Confirm- 
ation, with the Catechism, Matrimony, and Churching of Women, 
that it might exhibit the necessary parochial services, for the use 
of the unlearned in Ireland. In any case, two editions of the book 
appear to have been printed in the same year ; one containing 
these Occasional Offices, and the other with the above-mentioned 
Appendix in their place. In both editions, or forms of the edition, 
the Commination Service was omitted, although Aless had trans- 
lated it, and no reason can be given for this omission. 

The discrepancy between this Latin version and the English 
Book of Common Prayer was felt at the time. Strype^says that 
in 1568 ‘most of the colleges in Cambridge would not tolerate 
it, as being the Papers Dreggs^ ; and that ‘ some of the Fellowship 
of Benet College went contemptuously from the Latin Prayers, 
the master being the minister then that i-ead the same.’ Whitaker, 
the Master of S. John’s College, in 1569 dedicated a small Prayei 
Book in Greek and Latin to his uncle, Dean Nowell, in which he 
endeavoured to account for this discrepancy, on the plea that it 
only arose from the expansion or contraction of the original in a 
translation. 

In 1571 another Latin version was published, intentionally made 
to exhibit a close resemblance to the English Book in its complete 
state, with the new Kalendar prepared in 1561. The Act of 
Uniformity is prefixed ; the Occasional Services are arranged in 
their order ; and at the end is Munster’s translation of the Psalms.''* 

^ Clay, Elk. Services.^ Pref. p, clcsiie Anglicanin in juventulis CJne- 
xxiii. ?^t?/<? ; it is strange in that case carum literarum stiuHosje gratiam, 
that it is not mentioned in the Letters Latine Gneceque eclitus.’ Like the 
Patent : but the Irish Act clearly small English Prayer Books of the 
contemplates some book, and it was period, called ‘ Psalters,’ it contained 
actually in use. See Dwyer, History only the Morning and Evening Pray- 
of Killaloe, p. 67. ers, the Litany, the Catechism, and 

Above, p. loS ; Mant, Hist, oj the Collects. Marshall, Latin P.B. 
the Chitrch of f reland., I. 260. of Charles IL p. 43, Clay, Eliz. Ser- 

3 Life of Pafeer, p. 269. vices, Pref. p. xxii. 

^ ‘ Liber Precum Publicarum Ec- ^ Ibid. p. xxxi. 



THE ELIZABETHAN PRAYER BOOK 


125 


In this book the peculiarities of Haddon’s version (1560) are 
avoided ; yet even here we find traces of Aless's original trans- 
lation, and the postridie notice of Communion of the Sick, and the 
Collect for S. Andrew’s day (altered in 1552), remained in Latin 
according to the form of 1 549, through the whole reign of Elizabeth.^ 

The First Prayer Book (1549) was translated into French for the 
use of the King’s subjects in Calais and the Channel Islands ; and 
care was taken to amend the translation in 1552, so that the French 
version should still represent the English book of Common Prayer 
in its altered state." 

The Prayer Book first appeared in Welsh in 1567,^ and in Irish 
for the first time in 1608.^ 


Latin 

Versiona. 


Translated 
into FrincJi 


IL~MmiCAL SERVICES. 


The only musical book which can claim any sort of official 
position is a collection printed by John Day in 1560, with the title 
Certain Notes set forth in foure and three parts to be song, and again 
in 1 565 called Morning a^td Evening Prayer and Coinmunion, set 
forthe infonre partes to be so 7 ig in chioThes. It contains services 
by Causton, Heath, and Knight, and a collection of Anthems, 
‘Prayers’ &c. by Tallis, Hasylton, R. Johnson, Shepherd and 
Okeland. The setting's of the Communion Service comprise not 
only Sanctiis and Gloria in Excclsis, showing that the bad custom 
of singing only the first part had not yet come in, but an Offertory 
sentence as well. The Venite is set anthem-wise, for Anglican 
Chants were not yet invented for many years to come and the old 
Gregorian tones to the Psalms went on almost without a rival to the 
end of the XVlIth century. 


^ Clay, Etiz. Senncesy Pref. p. 
'cxxii. ‘In 1615, if not before, an 
abiidgment of this Latin Piayer 
Book appeared, entitled Liber Pre~ 
cum Piihlicarum in usum Ecclesia 
Cathedrali^ Chili.^ Oxon. It con- 
tains the Morning Service, the Atha- 
nasian Creed, the Evening Service, 
the Litany and its Collects, followed 
by the Psalter : then come four 
prayers (Pro officio totius Ecclesice 
in communi, Pro Rege, Tempore pes- 
tilentia?, Pro Docilitate, of which 
the last two were taken from the 
Prcccx Privaid) two graces, a prayer 
for the sovereign and people, with 
one for their founder Henry. This, 
enlarged by the additional Collects 


after the Litany, introduced in 1604 
and 1662, is still daily used for short 
Latin prayers during term time.’ 

" The first Prayer Book was 
tran.slated into French by command 
of Sir Hugh Paulet, governor of 
Calais. This was corrected bv the 
English revised Book, ‘ in all the 
alterations, additions, and omissions 
thereof,’ at the instance of Goodrich, 
the Bp. of Ely and Lord Chancellor. 
Strype, Crmnner, ir. 251. See 
Collier, vil. 705. 

Translation by W. Salesbuiy^ and 
Bp. Richard Da .des : Marshall, Laii 7 i 
Prayer Book of Charles I I. p. 8. 

^ Brit. Mils. Catalogue, ii. 975. 
Below p. 143. 



126 


THE ELIZABETHAN PRA YER BOOK 


III.— BOOKS OF PRIVATE DEVOTION. 


Books 
of Private 
Devotion. 


Two series 
of Reformed 
Primers ; 
one dating 
from 1545, 
continued 
until 1575. 


The other 
from the 
Reformed 
Primer of 
1553 - 


The old custom of the English Church, in having Books of 
Private Devotion for the people, following in a great measure the 
order of the public services, but containing also forms of more 
constant prayer, was still retained in the early period of the 
Reformation. 

We may consider that there were two series of reformed Primers. 
The one derives from that of Henry VII I. (1545V the other from the 
Edwardine Primer of 1553. The first was often reprinted with 
successive alterations, showing the steady advancement of re- 
ligious opinion, Edward's first Primer (1547) was a republication 
of this ; ^ so also was that of 1549, with the Litany as amended for 
the Book of Common Prayer by the omission of the invocations of 
the Virgin Mary, the angels, and the patriarchs. Alterations of 
this sort were ordered by the Act of Parliament (3 and 4 Edward 
VI.) Hor the abolishing and putting away of divers books and 
images,’ which provided that any person might use any Primers, 
in English or Latin, set forth by the late king, ^ so that the sen- 
tences of Invocation or Prayer to Saints be blotted or clearly put 
out of the same.’ The edition of 1551 omitted the ‘Hail Mary,’ 
with other questionable passages, though many strong doctrina'^ 
statements still remained. This was reprinted in 1551, with the 
addition of the Catechism, and again at the commencement of 
Elizabeth’s reign in 1559 and subsequently.^ 

The Primer of 1553^ was not an improved edition, but rather a 
new publication, the first of a distinct series of Primers. ‘An 
order of private prayer for morning and evening, every day in the 
week, and so throughout the whole year,’ was substituted for the divi- 
sions of prayer according to the seven Canonical Hours ; the prayers 
were taken from the Book of Common Prayer, with a selection of 
Psalms, one or two for each service, and short lessons from Scrip- 
ture, or from the Book of Ecclesiasticus ; thus forming a course of 


1 See above, p. 33. 

“ But simiillaneoiisly another edi- 
tion was published which omitted the 
invocation of Saints (Nov. 30, 1547). 
Hoskins, No. iSS and p. 245. 

Reprinted in EHzabethait Private 
(Parker Soc.). (See Clay’s 


introduction for the whole t|iu‘.slion. ) 
Following Henry’s Book, it contains 
the Prayers for the dead. Sec Lath- 
bury, Hist, of P. B., p. 65. 

Printed in Liticr^ies and Docii- 
nienls of the Peign of Ed, JV. 
(Parker Soc.), p. 357. 



THE ELIZABETHAN PRAYER BOOK 


127 


devotion for a week. With the seven Hours of Prayer, the ancient 
Hymns were omitted, and the Penitential Psalms, as well as the 
Dirge and the Commendations, with everything touching upon 
prayers for the dead, or the efficacy of the saints’ prayers. 
The Catechism and Graces, and a Preparation for prayer were 
placed at the beginning, and a collection of ‘Sundry godly 
prayers for divers purposes’ at the end of the book. This was 
reprinted in the reign of Elizabeth several times, and its descendants 
appeared in the XVI Ith, XVIIIth and XIXth centuries.^ 

These reformed Primers were accompanied by their more learned 
counterparts in Latin. When Henry put forth his famous Primer 
in 1545, he ‘ provided the self-same form of praying to be set forth 
in Latin also,’ to the intent that he would ‘be all things to all 
persons, and that all parties may at large be satisfied.’ The title 
of the Latin Book of Private Devotion, which was substituted for 
the older ‘ Horse,’ was, Ot'aritwi^ seu libellus j)recationuviy jl)er 
regia»i 7 najesfate 77 i et clern} 7 t latiiie ediiits : 1546. This title was 
taken for the Latin Book of Private Prayer, which was compiled 
at the beginning of Elizabeth’s reign, as companion to the Primer 
of the older series (1559), and published in 1560.^ The ‘ Orarium,’ 
however, was not a mere version of that Primer. Besides 
smaller variations, the Kalendar is full of names of saints ; it has 
the short Catechism ; and it has not the Dirge and Com- 
mendations. 

In r 564, or early in 1565, another Latin book of devotion was 
published under the title, Preces privatcB^ 771 studiosoriwi graiiam 
collectcB ct Regia atitho 7 'itate approbatcel^ This differs from the 
preceding ‘ Orarium ’ mainly in substituting an order of Morning 
and Evening Prayer in the place of devotions for the ‘ Hours ’ ; 
still retaining, however, some of the Hymns, Antiphons, Psalms 
and Lessons of the ‘ Orarium.’ For instance, the course of Morn- 
ing Prayer begins with the Sentences, then follows the Confession, 
a prayer of Absolution, the Lord’s Prayer, ‘ Domine, labia mea 
aperies,’ ‘Venite,’ an Antiphon, the Hymn ‘Jam lucis orto sidere,’ 
three Psalms, an Antiphon, ist Lesson, concluding with the clause 
used at the termination of a lection from the prophets, ‘ Hsec dicit 
Dominus, convertimini ad me, et salvi eritis,’ and followed by ‘Te 


Boolcs 
of Private 
Devotion. 


The ‘ Ora- 
rinin ' of 
Hen. VIII. 


The ‘ Ora- 
mini ' of 
Elizabeiht. 


The ^Preces 
Prh’atcB.' 


^ See Clay, Elizahelhaii Private to p. 308. 

Prayers', Fref. p. i.x. An elaborate Eiizabeihati Private 

and detailed classification of all these Prayers, pp. 115-208. 
various books is given by Hoskins in ^ Ibid. pp. 209-428. 
his Primers, extending from p. 235 



128 


THE ELIZABETHAN PRAYER BOOR 


Books 
of Private 
Devotion. 


Christum 

Prayers, 


.Deum’ : then the Service passes to Lauds^ ‘ Deus in adjutorium/ 
‘Gloria Patri,’ an Antiphon, ‘Jubilate/ ‘ Benedicite,’ ‘ Laudate 
Dominum de coelis’ (Psalm 149), an Antiphon, 2nd Lesson, the 
Hymn ‘ Consors paterni luminis,^ ‘ Benedictus/ the Creed, Lord’s 
Prayer, Versicles, Collects, and the Litany. After a similar course 
of Evening Prayer, and a short devotion for night, follow select 
Psalms, Lessons, and Prayers adapted to the great Festivals, the 
seven Psalms, other select Psalms, ‘ Flores Psalmorum, quos Psal- 
terium Hieronymi appellant^ (selected versicles from the Psalms), 
Pious Meditations concerning death and the resurrection, Prayers 
gathered from Scripture, ‘ Precationes Pise variis usibus, temporibus, 
et personis accommodate,' Graces, and some devotional Poems, or 
Hymns. This book was reprinted in 1573 with the addition of the 
‘ XV. Psalms or Prayers taken out of Holy Scripture,’ — devotional 
exercises composed by Fisher, bishop of Rochester, during his 
year’s imprisonment (1534-5) before his execution, — and some 
short sentences from the New Testament, supposed to 
have been collected by Sir Thomas More under the same 
circumstances.^ 

Thus there were four series of books prepared for private devo- 
tion, and published with the royal authority in the reign of 
Elizabeth. To these may be added a fifth series of devotional 
works, published without authority, containing prayers and 
meditations for sundry occasions : and books of this character 
gradually displaced those which were formed upon the plan either 
of the Canonical Hours, or of the Morning and Evening Services 
of the Prayer Book. They seem to have originated with some 
compositions of Ludovicus Vives, which were translated by Brad- 
ford,- and Becon’s ‘ Flower of godly Prayers,’ and ‘ Pomander of 
Prayer.’^ Then at the close of Mary’s reign came ‘The Pomander 
of Prayer’ of 1558, containing among other things Vives’s prayers, 
S. Augustine’s Meditations, the XV. Oes and a Marian form of the 
English Litany, differing from that mentioned above. Then as 
Elizabethan books of devotion, we have Bull’s ‘ Christian Prayers 
and Meditations’ in 1566,^ in 1569 a considerable volume with 
the same title, and with illustrations,^ and in 1578 ‘Christian 


^ See Clay, EIL. Private Prayers^ 
p. 31S, fiote. 

^ Bi ad ford, Sennone <tnd Medita- 
tions (Parker Soc.), pp. 230 — 242; 
and the Latin Prayers of Vive.s, ib. 
pp. 572 and ff. 


^ Becon, Prayers,, (Parker 

Soc.), pp. I and 72. 

^ Reprinted for the Parker Society. 
® See Clay’s Elizahtthmt Private 
Prayers, Pref. pp. xvi. and ff. 



THM ELIZABETHAN PRAYER BOOK 


129 


Prayers and Meditations collected out of the ancient writers,’^ in D«scripUon 
which Bradford’s translations and the ‘XV. Oes of S. Bridget’ are utargy. 
joined with prayers from Genevan sources and from Knox’s ‘ Book 
of Common Order. 

IV,— < A DESCRIPTION OF THE LITURGY, OR BOOK OF 
SERVICE THAT IS USED IN ENGLAND.’ 

( Trotibles at Frafikfort, pp. xxviii. — xxxiv. 

Some extracts from this curious description will show how ob- 
noxious the Prayer Book was to an extreme section of Protestants 
in the early years of the Reformation. Their objections were not 
raised merely against a few isolated particulars, such as the use of 
the surplice, or the cross in baptism, but against the whole genius 
and structure of the book: it was to them ‘a huge volume of 
ceremonies’ (p. xli.). The description was drawn in Latin by 
Knox,^ Whittingham, and others at Frankfort, and sent to Calvin 
‘for his judgment therein,’ or for an expression of his known 
opinion touching the matter in dispute ; which was, whether Knox 
should minister to the English exiles according to the Genevan 
fashion, or whether Dr. Cox and Home should read the service in 
the congregation of their countrymen according to the Book autho- 
rized by the last Edwardine Parliament of England. The objec- 
tions therefore apply to the Second Book of Edward VI., or to the 
Prayer Book at its greatest distance from Romanism. 

After a short summary of the Daily Prayer, which is given with The Litany. 
some fairness, the Litany is thus described : ‘ Besides, upon every 
Sabbath-day, Wednesday, and Friday, there is yet in-use certain 
suffrages devised of Pope Gregory, which beginneth after this 
manner, 0 God^ the Father of Heave7t, have mercy upon us, 

7 niserable si miners ; 0 God the Son, Redeemer of the World, &c. : 
only leaving out the invocation of saints ; otherwise we use a certain 
conjuring of God, By the mystery of his incarfiatwn. By his holy 
nativity and circii?ncisio 7 i, By his bapUsin, fasting and teinptaiion. 

By his agony and bloody sweat, &c- Yea, it comprehendeth in plain 

^ Printed in Elizabethan Private ® Knox’s unreserved opinion is 
Prayers ; see Pref. p. xxii. given in a Letter to Anna Lock 

^ ^ A Brieff discours off the troublei. (April 6, IS 59 ) • Calendar of State 
begonne at Frankford in Germany, Papers, ‘ Foreign’ — Elizabeth, No. 

A. D. 1554, Aboiute the Booke off Com- 504. His language make; the Frank- 
mon Prayer and Ceremonies, fort description seem a friendly de- 

M.D.LXXV,’ Reprinted, Lond. 1846. lineation of the Prayer Book. 

K 



13* 


THE ELIZABETHAN- PRAYER BOON 


Description 
of tae 
Liturgy. 


Communion 

OJfice. 


Baptism. 


Confirma- 

tion. 


words a prayer to be delivered from sudden death : the people answer- 
ing to the end of every clause, either Spare us^ good Lordj or else, 
Good Lord, deliver usj or We beseech thee to hear us, good Lord. 
0 Lamb of God, that taketh away the sins of the world, is thrice 
repeated. Then, Lord have mercy upon us, thrice ; and then the 
Lord’s Prayer, with this prayer also, O Lord, deal not with us after 
our sins, to the same adjoined ; passsing over some things 
lest we should seem to sift all those drosses which remain still 
among us.’ 

‘ Now the manner of the Supper is thus. The number of three at 
the least is counted a fit number to communicate ; and yet it is per- 
mitted (the pestilence or some other common sickness being 
among the people) the minister alone may communicate with the 
sick man in his house.’ . . . . ‘ Every holyday hath his Collect, 
Epistle, and Gospel, which fill seventy-five great leaves of the book, 
when the rest fill scarce fifty. For all holydays are now in like use 
among us as were among the papists, only very few excepted.’ The 
portion following the prayer for the State of the Church militant is 
described as ‘ a long heap and mixture of matters, until they come, 
after a certain confession of sins, to Lift up your hearts . . . Now, 
about the end the Lord’s Prayer is used again, the minister saying 
it aloud, and all the people following ; to conclude, they have a 
giving of thanks in the end, with Glory to God in the highest, as it 
I was used among the papists. . . 

In Baptism the points mentioned are the questions addressed to 
the godfathers, the action of baptism by dipping warily and dis- 
creetly, and the making a cross upon the child’s forehead. 

Confirmation is especially obnoxious : ‘ Afterward, sending away 
the godfathers and godmothers, he chargeth them that they bring 
the child to be confirmed of the Bishop as soon as he can say the 
Articles of the Faith, the Lord’s Prayer, and the Ten Command- 
ments. And seeing there be many causes, as the book saith, which 
should move them to the Confirmation of children, this forsooth of 
all others is the weightiest, that by imposition of hands they may 
receive strength and defence against all temptations of sin and the 
assaults of the world and the devil, because that when children 
come to that age, partly by the frailty of their own flesh, partly by 
the assaults of the world and the devil, they begin to be in danger. 
And lest any should think any error to be in this Confirmation, 
therefore they take a certain pamphlet of a Catechism, which con- 
sisteth of the Articles of the Faith, the Lord’s Prayer, and Ten 
Commandments, and all this is despatched in less than two leaves.’ 



THE ELIZABETHAN PRAYER BOOK 


The description of their ‘ manner of marriage ’ passes over ‘ many 
petty ceremonies,’ and fixes upon ‘ these follies,’ — the ring, and the 
form of words which accompany it, the ‘ kneeling before the Lord’s 
Table,’ and ‘being brought to The Lord’s Supper.’ 

After a very short mention of the Offices of Visitation of the 
Sick, Burial, and Thanksgiving of Women, which is ‘common with 
the papists and Jews,’ this description of our Prayer Book thus 
concludes : ‘ Other things, not so much shame itself as a certain 
kind of pity, compelleth us to keep close ; in the mean season 
nothing diminishing the honour due to those reverend men, who 
partly being hindered by those times, and by the obstinacy and 
also multitude of adversaries (to whom nothing was ever delightful 
besides their own corruptions) being as it were overflown, did 
always in their mind continually, as much as they could, strive to 
more perfect things.’ ^ 


V.— PURITAN SUBSTITUTES FOR THE BOOK OF 
COMMON PR A YERA- 

So early as 1567, the more violent of the Puritans began to^ 
separate themselves from the worship of the Church, and to meet 
in private houses, where they had ministers of their own. ‘ And at 
these meetings,’ says Strype,^ ‘ rejecting wholly the Book of Com- 
mon Prayer, they used a Book of Prayers framed at Geneva for 
the congregation of English exiles lately sojourning there ; which 
book had been overseen and allowed by Calvin and the rest of his 
divines there,'^ and indeed was, for the most part, taken out of the 
Geneva form.’ And again, in the year 1571, ‘The Puritans, how- 
ever they were not allowed to officiate in public, and had their 
licences (if they had any before) disallowed and annulled, yet did 
still in their own or other churches, or in private houses, read 
prayers different from the established Office of Common Prayer ; 
using the Geneva form, or mingling the English Book.’ ^ 

Their services were however to take more definite shape. The 
book which in 1584 was presented to Parliament with the hope 

^ Calvin in his reply says, ‘In LiUirgicm, vo\. 1. Introd. pp. viii.— 
Anglicana Liturgia, qualem descri- xiii. ; Lathbury, Hist, of Convoc. p-p. 
bitis, multas video fuisse tolerabiles 188 — 192. 

ineptias.’ 0pp. viii. EHst. et Re- ® Life of Grindal, ch. xii. p. 114. 
sponsa, p. 98. Brief DiscoursCy p. See above, p. Ii2w. 

XXXV. ® Life of Parker y bk. IV. ch. v. 

3 See Rev. P. Hall, Reliquim p. 325. 


131 


Description 

oftne 

Liturgy. 

Matrimony 


Conclusion. 


Private 
Meetings fof 
Worship. 


K 2 



132 


THE ELIZABETHAN PR A YER BOOK 


Forltan 
Substitutes 
for the 
Prayer Boole, 

A Book of 
Prayer prc' 
rented to 
Parliament. 


The Middle- 
burgh Book 
of Prayer. 


of approval and legal sanction, and of its being substituted for 
the Book of Common Prayer, was about the same time printed 
as A Booke of the Forme of Common Prayers.^ Administration 
of the Sacraments.^ It was altered before its pul^li cation, 

so far as regards the acknowledgment of the office and autho- 
rity of the magistrate in matters of religion : ^ for the liberty 
in worship hitherto claimed, and apparently conceded, by the 
Puritans in the Book of Discipline.^ they had not intended to allow, 
had the Forme of Common Prayer obtained the sanction of the 
law. ' 

Bancroft writes, ^ ‘ In the Parliament (27 of her Majesty, as I 
remember), the Brethren having made another Book, termed, 
at that time, A Booke of the Forme of Common Prayers^ <Sr^r., and 
containing im it the effect of their whole pretended Discipline : 
the same book was penned altogether statute and law-like, and their 
! petition in the behalf of it was, viz. May it therefore please your 
; Majesty.^ Sr^c. that it may be eiiacted.^ &^c. that the Book hereimto 
annexed., &^c. intituled A Booke of the Forme of Common Prayers^ 
'Administration of Sacraments., &^c. and everything tliei'ein con- 
tained, may be from he 7 iceforth authorized, put in use^, and practised 
throughout all your Majestfs dominions I He further speaks of 
a second Book, containing many alterations, published in the next 
year, and of a third with further alterations within another year 
also submitted for authorization by public authority.'^ No doubt it 
was this third book which Mr. Cope submitted in 1586-1587. The 
earliest known edition is that printed in London by Waldegrave, 
without date, but doubtless either in 1584, or the early part of 
1585 ; for it was prohibited by an order of the Star Chamber in 
June 1585 ; no other English edition is known, but an edition, 
somewhat altered in arrangement, appeared at Middleburgh (where 
a company of English merchants resided under the ministry of 
Cartwright) in 1586, an exact reprint bf this but much neater 
in appearance in 1587, and a fresh edition with additions in 
1602. 

The Booke of the Forme of Common Prayers was simply drawn 
from Knoxes Genevan Service-book and his later Scottish book 
called The Book of Common Order. Behind both lay Calvin’s 
Genevan Liturgy. It had no connexion at all with the English 

1 Brit. Mils. Catalogue., ll. 983. ^ 

^ Bancroft, Sw'vey of Hoiv Disci and ff. Paget hitroduction, p. 253. 
Phne, p. 66, and Dangerous Post- ^ Sermon preached at PatiTs Cross, 
Hons, p. 68. Feb. 9, 1588, in Hickes’ Tracts, i. 287. 



THE ELIZABETHAN TEA VET BOOK 


133 


Prayer Book except in so far as it contained one or two portions Puritan idi- 
of the Second Edwardine Prayer Book, which were all that Prayer Book. 
Knox incorporated into his Genevan Service-book.^ 

VL—PURITAN EDITIONS OF THE TEA VET BOOK. 

When war was openly declared by the ‘ Admonitions to Parlia- 
ment ^ and kindred documents between the Puritans and the Catho- 
lics in the Church, the former, disappointed of an open victory, set 
to work to accomplish their end by secret means. They failed to 
gain for themselves any mitigation of the law, which forbade any 
Public Service in England except that which was prescribed by the 
Book of Common Prayer.^ Accordingly an attempt seems to have 
been made to bring the book itself into conformity with their views, 
not indeed by urging any further authoritative revision, which wa6 
hopeless, but by printing it in a somewhat altered form. A series of 
such Prayer Books appeared between 1 578 and 1640. What we may 
call the first Puritan edition (Barker, 1 578) varies from the authorized 
book in the following particulars. It commences with the Table Variations 
of Proper Lessons, ^ For Mornmg^ ^ For Evening^^ being put in the ^aZoAsed 
place of Maffins^ Evensong: Minister is printed throughout for 
Priest : from the Communion Service the first four rubrics are left 
out ; but the reader is expressly referred for them to the Great 
Booke of Common Prayer. Private celebration of the Sacraments 
was discarded ; hence the phrase great number was substituted for 
good number., in the second rubric at the end of the Communion 
Service ; in the Office of Public Baptism, the introductory rubric 
was omitted, which concludes with allowing children, if necessity 

^ See above pp. 93, 94, iii, 112 and her council governed, not own- 
aiid below p. 143. A reprint of ing either imperial or papal powers, 
the first, or London, edition of this as several of the princes and states 
book is in the first volume of the there did, and were glad to com- 
Rev. P. Plall’s Fragment a Litter- pound wdth them.’ Strype, Annats, 
gica, xi. A collation of the Middle- 1. ch. iv. p. 87. Later when the Em- 
burgh editions of 1586 and 1602 is peror made a similar request, she re- 
in the first volume of his Eeliquics plied in a .similar strain, adding to 
LitutgiciS. her prudential reasons that she saw 

A request was made by some no * cause why she should grant it, 
eminent members of foreign churches seeing England embraced not new or 
in behalf of their Engli.sh friends ; ^strange doctrine, but the same which 
but the Queen replied, ‘That it wa^ Christ commanded, and what the 
not with her safety, honour, and primitive and Catholic Church had 
credit, to permit diversity of opinions received, and was approved by the an - 
in a kingdom where none but she cient fathers.’ Ihid. i. ch, xi. p. 148. 



134 


THE ELIZABETHAN PRAYER BOOK 


Fttritan £di. 
tiotu of the 
Prayer Booh 


Round with 
the Geneva 
Bible, 


SO require, to be at all times baptized at home : the whole service 
for Private Baptism was omitted : and only the third rubric was 
retained in the Communion of the Sick. Confirmation, with all 
the rubrics touching upon it, was omitted, as was also the service for 
the Churching of Women.^ A Calendar was also compiled, rather 
as an addition to that of the Church than as a substitute for it, 
each monthly portion being placed under the authorized Kalendar. 
It seems that this was too bold an experiment ; or the party could 
not agree in any uniform practice. Afterwards, we find the book 
brought into a form much more nearly resembling the original. 
In 1589, the rubric at the end of Public Baptism, the service for 
Private Baptism, that for Churching of Women, and the address 
before the Catechism, were restored to their places. And in these 
services, the word Priest xemKintd unchanged ; which may perhaps 
be regarded as a silent but intelligible sign, that these services 
were added for apparent conformity, but that the use of them was 
to be discouraged. A later edition, belonging rather to the next 
reign, differs from the authorized book merely by putting, For 
Morning,^ For Evenittg^ and Mmister^ instead of MatiiJis,, Even- 
so 7 ig^ and Priest; Priest^ however, remained still unaltered in the 
services for Private Baptism and the Churching of Women. In 
this shape we may suppose that this Prayer Book continued to be 
printed until 1616, i.c. as long as the Geneva version, of the 
Bible was printed, to which every scriptural quotation had been 
adjusted. During the next twenty-five years, wc find copies of a 
small size, in which Minister very often stands for Priest^ and in 
which occasionally they arc alternated in a most extraordinary 
manner. These books were always printed by the houses which 
had the right of printing the Book of Common Prayer, no doubt 
as part of their exclusive privilege, and usually they were joined to 
the Geneva Bible : just as some editions of the Bishops' Bible 
were accompanied by the Prayer Book in its authorized form. It 
is not certain what was the actual intention, or use made, of these 
books. They could not be publicly used in the church without 
risk of penalties ; yet even from the size of some editions we 
cannot say that less than this was aimed at. It is certain also 
that the Puritans did not conduct their ministration strictly acord- 
ing to the authorized form ; and that the Bishops' Bible was not 
the only Bible used in the public service.''^ The folio edition of 


^ See Brief Discourse^ quoted ^ Abp. Whitgift’s Arlide.s (1584) ; 
above, p. 131. , Cardwell, Doc, Ann. XCIX. 



THE ELIZABETHAN PRAYER BOOK 


35 


the Geneva Bible of 1578 (like the folio editions of the Bishops 
Bible, 1568 and 1572) has two Psalters in parallel columns, — The 
translation according to the Ebrewe^ and The translatio7i used in 
Common Prayer; this latter being- divided into the portions for 
Morning and Evening Prayer. This looks like a provision for the 
public service, and seems to give the same character to the altered 
Prayer Book at the beginning of the volumed 


VIL—ABRIDGED ERA YER BOOKS. 

The custom of issuing the Prayer Book in an abridged form 
began as early as August, 1549, when there appeared for the benefit 
of parish clerks a book containing The Psalter, followed by Mattins 
and Evensong given fairly fully : then the Litany (placed for the 
first time in this position) and then ‘ All that shall apperteigne to 
the clerks to saie or sing at the ministration of the Communion 
and when there is no Communion ; at Matrimony, Visitation, 
Burial, Purification and the first day of Lent.’ ^ This ‘ Psalter’ was 
the first of a series of such books. 

At a later date the abridgment was made with the object of 
binding up the most necessary parts of the services with the Bible. 
An edition published by Cawood in 1560 or 1561 contains the 
following parts of the Prayer Book prefixed to the Bible : — The 
opening Tables, Kalendar, &c., Morning and Evening Prayer, the 
Litany, the Collects throughout the year ; and of the Order for 
Communion only the Collects for the Queen, the Confession, the 
Prayer of humble access, the Thanksgiving, the Blessing and the 
Collects to be said after the Offertory when there is no Communion. 
Some of the later editions do not include any part of the Communion 
Service, 

^ Clay, Elizabethan Liturgical the Epistle is assigned to the Clerk, 
Sej'vices^ Pref. pp. xv. — xix. ; Lath- but not the Confession. A reprint of 
hiiry. Hist, of Convoc. -p. 188. it has been issued by the H. 

^ Some interesting light is thrown Bradshaw Society (vol. xxv., ed. 
upon the rubrics by this volume : e.g. J. W. Legg), I 


Purltaa Edl 
tioBs of the 
Prayer Book 



Puritan 

Objection*. 


The Mille- 
nary 
Petition, 


Pu^^ian ob- 
jections to 
the Prayer 
Book. 


CHAPTER VI 

THE PRAYER BOOK FROM THE ACCESSION OF JAMES I. 

TO THE DEATH OF CHARLES I. 

[a.d. 1603 — 1649.] 

f 

Upon the accession of King James 1. (March 24, 
1603), the earliest measure adopted by the general body 
of the Puritans was to present to him (in April) the 
famous Millenary petition/ so called from the number 
of ministers who were said to have consented to it.‘^ Their 
chief grievances were four : The Church Service, Church 
ministers, Church livings and maintenance, Church Dis- 
cipline. Upon the subject of the Prayer Book they 
urged that of these ‘ offences following, some may be 
removed, some amended, some qualified : — 

^ In the Church Service : that the cross in baptism, 
interrogatories ministered to infants, confirmation, as 
superfluous, may be taken away: baptism not to be 
ministered by women, and so explained : the cap and 
surplice not urged : that examination may go before the 
Communion : that it be ministered with a sermon : thg.t 
divers terms of ‘ priests ’ and ‘ absolution ' and some other 
used, with the ring in marriage, and other such like in 
the book, may be corrected : the longsomeness of service 

^ Printed in Gee and Hardy, Slatutes^ p. 213. 

DocumentSy LXXXVIii. ; Prothoro, ^ Gardiner, Hist I. 148, note. 



THE JACOBEAN PRAYER BOOH 


137 


abridged : Church songs and music moderated to better 
edification : that the Lord’s Day be not profaned : the 
rest upon Holy Days not so strictly urged : that there 
may be an uniformity of doctrine prescribed : no popish 
opinion to be any more taught or defended : no ministers 
charged to teach their people to bow at the name of 
Jesus : that the canonical Scriptures only be read in the 
church.’ 

‘ These, with such other abuses yet remaining and 
practised in the Church of England,’ they declared ' we 
are able to show not to be agreeable to the Scriptures, if 
it shall please your Highness further to hear us, or more 
at large by writing to be informed, or by conference 
among the learned to be resolved.’^ 

The King acceded to the request for a Conference, as 
suited to his own fondness for such a debate, though con- 
trary to the wishes of the universities and of the clergy 
generally. A proclamation ^ was issued (October 24), 

‘ Touching a meeting for the hearing and for the deter- 
mining things pretended to be amiss in the Church,’ ‘ to 
be had before himself and his council of divers of the 
bishops and other learned men.’ The meeting was at 
first intended to be held on the ist of November, but 
was deferred till after Christmas. Meanwhile, Arch- 
bishop Whitgift sent to Hutton, Archbishop of York, 
certain queries of matters that might be debated at the 
Conference ; among which these points were noted con- 
cerning the Book of Common Prayer and Adminis- 
tration of the Sacraments : ‘ (i.) concerning lay baptism : 
(ii.) concerning the sign of the cross in the child’s fore- 
head made at its baptism : (iii.) concerning praying in 
the Litany to be delivered from sudden death, since 


Puritan 

Oljjectioiu. 


A Confer- 
ence pro- 
posed^ 


and ordered 
by procla- 
7naiion. 


1 Cliirclwell, Conferences, pp. 13 1 ^ Doc, Ann. CXVI. ; Conferences^ 

and II'. Frere, EngL Ch. V. 292. p. 148. 



138 


Oonference t 
Hampton 
Court. 


Conference 
between the 
King and 
the aiskops^ 
OH Satur- 
day Jan, 14. 


Conference 
between the 
King with 
certain 
bishops and 
the Puritan 
divines^ on 
Monday. 
Jan, 


THE JACOBEAN PRAYER BOOK 

we ought so to live, that death should never find us 
unprepared.' ^ 

The Conference was held at Hampton Court, ^ on the 
14th, i6th, and i8th of January, 1604. The persons 
sninmoned to take part in the discussion, on the side of 
the Puritans, were Dr. Rainolds, Dr. Sparkes, Mr. Knew- 
Stubbs, and Mr. Chaderton, who had the reputation of 
being the most grave, learned, and modest of the party. 
The Conference, however, was not a discussion between 
the Episcopal and Puritan divines in the presence of the 
royal council, but a Conference first between the King 
and the bishops, and secondly between the King and the 
invited Puritan divines, concluded by the royal deter- 
mination upon the points debated. On the first day the 
King assembled the lords of his council and nine of the 
bishops with the deans of the chapel royal and four 
cathedral churches ; after an hour's speech he propounded 
six points, three of them in the Common Prayer Book, viz. 
the general absolution, the confirmation of children, and 
the private lay baptism : the two former were allowed, 
but some things in them were to be made clear. After 
a long discussion on private baptism, it was agreed that 
it should only be administered by ministers, yet in 
private houses if occasion required. Some other matters 
were debated, concerning the jurisdiction of bishops, and 
the civilization of Ireland. 

On the second day, the Puritan representatives were 
called before the King and the council, in the {presence 
of the bishops of London and Winchester, and the deans 
and doctors, who had been summoned to take part in the 
Conference. The Puritans propounded four points : — 
purity of doctrine : means to maintain it : church govcrn- 

^ Strype, Whitgift^ p. 570; and pp. 151 and ff. 

Appendix, XLiv. Cardwell, Confer^ Etjglish Church^Y, 296, 



THE JACOBEAN PRAYER BOOK 


139 


ment : the Common Prayer Book. Concerning the book 
itself and subscription to it, there was much stir about 
all the ceremonies and every point in it ; chiefly Confir- 
mation, the cross in baptism, the surplice, private baptism, 
hieeling at the Communion, the reading of the Apocrypha, 
and subscriptions to the Book of Common Prayer and 
Articles. ‘ All that day was spent in ceremonies,' writes 
Dean Montague in a letter giving an account of what 
passed in his presence, and ‘ all wondered that they had 
no more to say against them.' ^ The conclusion was that 
there should be a uniform translation of the Bible, and 
one form of catechism over all the realm ; that the Apo- 
crypha should be read, but not as Scripture ; and that 
any doubtful point of the Articles should be cleared. 

On the third day, the bishops and deans, with certain 
civilians, attended at the court, and the Archbishop pre- 
sented to the King a note of those things, both explana- 
tions to be added to the rubrics and other points, which 
had been referred to their consideration on the first day. 
These were : ^ i. Absolution, or remission of sms, in the 
rubric of absolution.^ 2. In private baptism, the latvful 
minister present. 3. Examhiation, with confirmation of 
children. 4. Jesus said to them, twice to be put in the 
dominical Gospels, instead of Jesus said to his disciples! 


Conf«r«ne« at 
Hampton 
Conrt. 


A Iterations 
agreed to by 
the King 
and the 
bishops on 
Wednesday^ 
Jan. 18. 


^ Cardwell, Conferences, p. 140. 
The opposition was soon seen to be 
very factious and futile. The King 
in a private letter revealed how much 
he had enjoyed the discomfiture which 
awaited the Puritans. *We have 
kept such a revell with the Puritans 
here this two days as was never heard 
the like : quhaire I have peppered 
thaime as soundlie as yee have done 
the Papists thairc.^ And a good bit 
more in a very racy strain ; for which 
see Cardwell. Conf, p. 16 1. 

3 ‘ /. Tell me I pray you why 


some of your combination desired to 
have the Absolution termed a Remis- 
sion. N. Because Absolution im- 
plyeth forgiving of sins with authority, 
Remission only by way of declara- 
tion j whereof this latter may be 
permitted to men, but the former is' 
peculiar to God : and therefore you 
are in this point too much the apes 
of Popery.’ Fisher’s dialogue, A 
Defence of the Liturgy, p. 174, writ- 
ten c'irc. 1610 (see p. 14), but not 
published till 1630 



140 


(Tonference i 
Hampton 
Court. 


Revision of 
the Pfaycr 
Book after 
the Confer-' 
ence, 


THE /A COBEAN TEA YER BOOK 

With regard to Baptism, the King directed an alteration 
in the rubric of private baptism : instead of, ‘ They bap- 
tize not children,' it should be, ‘ They cause not childi^en to 
be baptized ; ' and instead of, ' Then they minister it,' it 
should be ‘ The curate^ or laivfiiL minister present^ shall do 
it on this fashionl Then, after some discussion about the 
High Commission, the oath ex officio, and excommunica- 
tion, and referring some points to special committees. Dr. 
Rainolds and his associates were called in, and the altera- 
tions agreed to were read to them. There was a little 
disputing about the words in the marriage ceremony, 
'With my body I thee worship,’ and it was agreed tliat 
they should be, ‘ wot'ship and honour^ if it were thought 
fit. There followed a discourse upon unity and peace from 
the King, and a vain complaint urged in behalf of some 
ministers in Lancashire and Suffolk, who would lose their 
credit if they were now forced to use the surplice and 
cross in baptism ; to this it was curtly answered, that the 
general peace of the Church must be preferred to tlic 
credit of a few private men ; and so ^the Conference 
ended with a joint promise of the Puritan representatives 
to be quiet and obedient, now they knew it to be the 
King’s mind to have it so.^ 

Certain alterations were thus agreed to by the King 
and the bishops at the Conference ; but the particular 
form in which they should be expressed was referred 
with three other points to the bishops. A special 
commission ^ dealt with other decisions of the Con- 
ference, e.g,, the reform of Church Government and 
the new translation of the Bible. To effect the 
liturgical changes the King issued his letters patent'^ 

^ See Cardwell, Hist, of Confer- tracted by Dr. William Barlow, dean 
ences, ‘ Letter of Dr. James ,Mon- of Chester,’ ibid. pp. 167—212. 
tague, dean of the Chapel Royal,* ^ S. P. Dom. vi. 18, 25. 

pp. 138 and ff. ; and ‘The Sum and ® Cardwell, Conferences, p. 217. 

Substance of the Conference, con- 



THE JACOBEAN PRAYER BOOK 


141 


(February 9), specifying the alterations, and ordering 
the publication and the exclusive use of the amended 
Book. The authority for this action was the undefined 
power of the Crown in ecclesiastical matters, as well as 
the statutable power granted by the Acts of Supremacy 
and Uniformity in 1559. And care was taken to call the 
alterations by the name of explanations, to bring them 
under the clause in Elizabeth’s Act of Uniformity, which 
empowered the Sovereign, with the advice of Eccle- 
siastical Commissioners, to ordain further ceremonies, if 
the orders of the book should be misused.^ It is to be 
noted, however, that these alterations had the sanction of 
Convocation, inasmuch as that body allowed this exer- 
cise of the prerogative, and ordered the amended book 
to be provided for the use of the parish churches.^ 

The following changes were made at this time (1604) : 
— In the Kalendar : one more Black Letter Saint was 


Conference at 
Hampton 
Court. 


by the royal 
authority 


and sanc- 
tio?ied by 
Convocation, 


Kalendar, 


^ See the letters patent, in Cardwell. 
Also in a proclamation (March 5), 
the King says, ‘We thought meet, 
with consent of the bishops and other 
learned men there present, that some 
small things might rather be explained 
than changed ; not that the same 
might not very well have been borne 
with by men who would have made 
a reasonable construction of them, 
but for that in a matter concerning 
the service of God we were nice, or 
rather jealous, that the public form 
thereof should be free not only from 
blame, but from suspicion, so as 
neither the common adversary should 
have advantage to wrest aught there- 
in contained to other sense than the 
Church of England intendeth, nor 
any troublesome or ignorant person 
of this Church be able to take the 
least occasion of cavil against it : and 
for that purpose gave forth our com- 
mission under our Great Seal of 
Eiigland to the Archbishop of Can- 
terbury and others, according to the 


form which the laws of this realm in 
like case prescribe to be used, to 
make the said explanation, and to 
cause the whole book of Common 
Prayer with the same explanations to 
be newly printed.’ Cardwell, Con- 
ferences, p. 227, Gee and Hardy, Doc, 
Lxxxix. Cp. S. P. Doni. vi. 83. 

In the proclamation of Oct. 24 it 
was expressly stated that if the state 
of things ‘deserved a review and 
amendment,’ the King would pro- 
ceed according to the laws and cus- 
toms of this realm, by advice of the 
Council or Parliament or Convoca- 
tion. See above, p. 137* 

2 Canon LXXX. (1604). ‘ Librz 

sacri m ecclesiis parmidi, Eccle- 
siarum et capellarum omnium oeco- 
nomi et inquisitores librum publi- 
carum precumi nuper in paucis ex- 
planatum ex auctoritate regia, juxta 
leges et majestatis suse hac in parte 
praerogativam, sumptibus parochian- 
orum comparabunt.’ 



142 


Oh&ngei made 
after 

the Hampton 
Court 

Conference, 

Divine Set- 
vice. 


Gosjtels. 


Baptism. 


TBJS. JACOBEAN PRAYER BOON 

added, and lessons from canonical scripture were substi- 
tuted for Tobit and Bel and the Dragon. Into the title of 
the Absolution were inserted the words, ^ or Remissioji of 
Sins."* A prayer for the Queen, the Prince, and other 
the King’s and Queen’s children, was placed after the 
prayer for the King ; and a corresponding petition was 
inserted in the Litany. Thanksgivings for particular 
occasions, for Rain, for Fair Weather, for Plenty, for 
Peace and Victory, and for Deliverance from the Plague, 
in two forms, were added to the Occasional Prayers in 
the end of the Litany, and were styled, ^A 7 i erlargenicut 
of thanksgiving for diverse benefits., by way of explanation! 

In the Gospels for the 2nd Sunday after Easter, and 
the 20th Sunday after Trinity, the words ‘unto His 
disciples’ were omitted, and ^Christ said^ and ^ fesns 
said' were to be printed in letters differing from the text. 

The main alteration was made in the rubrics of the 
Office of Private Baptism, and the administration was 
now restricted to the minister of the parish, or some 
other lawful minister. The title had been, ‘ Of them that 
be baptized in private houses in time of necessity ’ ; now 
it became, ^ Of them that are to be baptised in private houses 
in time of 7 iecessity, by the Mmister of the parish, or any 
other lawful Mmister that can be p 7 vcu 7 ^ed! The 2nd 
rubric, — ‘ that without great cause and necessity they 
baptize not children at home in their houses . . . that 
then they minister on this fashion . . .’ was amended as 
it now stands, ‘. . . they procure not their children to be 
baptized . . .’ The 3rd rubric, ‘ First, let them that be 
present call upon God for his grace ... and one of them 
shall name the child, and dip him in the water, or pour 
. . . ’ was now, ^Fnst, let the lawful Minister, a 7 id thc77i 
that be prese 7 it, call upon God for his grace, and say the 
Lords Prayer, if the time will suffer. A>id then the 



THE SCOTTISH PRAYER BOOK 

child bemg 7 iamed by some one that is present^ the said 
lawful Minister shall dip it in water ^ or pour water upon \ 
it. . / A corresponding alteration was made in the 4th 
rubric ; and the inquiry— Whether they call upon God 
for grace and succour in that necessity ? ' — was omitted, 
and the following precaution inserted in its place. ‘ And 
because some things essential to this sacrament 7nay hap- 
pen to be omitted through fear or haste in such thnes 
of extremity ; therefore I dema^id further. . . ! 

‘ Confirmation ' was explained by adding the words, 

‘ or layhig on of hands upon children baptized, and able 
to re^ider ayi accomit of their faith, according to the 
Catechism following! 

The concluding portion upon the Sacraments was 
added to the Catechism,^ and is generally attributed to 
Overall, the prolocutor of the Convocation. ^ 

In 1608 the Prayer Book was printed in Irish, having 
been translated by William Daniel, or O’Donnell, Arch- 
bishop of Tuam, who had in 1602 published the first 
Irish version of the New Testament.® 

In Scotland the use of prescribed forms of prayer had 
long been a matter of controversy. The English Book 
had been in general use there between the years 1557 
and 1564, but when Knox returned to Scotland in 1559 
he brought with him his Genevan book,^ which soon 
displaced the Prayer Book, and under the title of 
The Book of Common Order became the authoritative 
modeT^ of worship. Under James I. a valid episcopacy 
was restored to Scotland in 1610,® and in 1616 he 

1 See the King’s letter, command- Hist. Soc. 1S49). Introd. pp. xxix. 
ing the alterations ; Cardwell, Con- and ff. 
ferences, p. 217. ^ Seep. II2«. 

* See below, p. 600. 3 Sprott and Leishman, The Booh 

* See Stephens, MS. Book of Com- qJ (Common Oydon, p. xv, 

nion Prayer for Ireland (ed, Eccl. e Stephen, Hist. Scot. Ch. II. 202. I 


Hi 


Charges xoade 
after 

the Hampton 
Court 

Conference. 


Confirma- 

tion. 


Catechism. 


Irish 

Prayer 

Book. 


In Scotland. 


The English 
Prayer 
Book used 
for seven 
years. 



144 


THE SCOTTISH PRAYER BOOK 


The Prayer 
Book for 
Scotland, 

The General 
A ssembly 
sanctions a 
Liturgy and 
Canons. 


Service^ 
hooks fre^ 
pared^ 


obtained the sanction of the General Assembly at Aber- 
deen, that a Prayer Book should be compiled for the use 
of the church,^ and the work was entrusted to one 
Peter Hewat, an Edinburgh minister, and three others. 
The result of this was a Form of Service ^ to be used 
before sermon, which lay in MS. and forgotten till 1871. 
It was professedly a revision of The Book of Common 
Order, and consisted mainly of an exhortation on the 
fourth commandment, a long confession of sins, a psalm 
and prayer, two chapters from the Gospels and P.pistles 
respectively, another psalm, creed, and a long final prayer. 

The King was set upon bringing Scotland into line with 
English customs, and in i6i7caused the English Prayer 
Book to be used in the chapel royal of Holyrood.^ Mean- 
while, he had sent to Scotland a set of Five Articles 
enforcing Kneeling at Communion, Private Baptism and 
Communion, four Holy Days corresponding to Christmas, 
Good Friday, Easter and Whitsunday, and an Episcopal 
Blessing of Children. The Scottish clergy resisted the 
Articles vigorously, and resented the King’s English 
service; and when in 1618 the Articles were definitely 
submitted, by the King’s desire, to the General Assembly 
at Perth, they were only adopted under great pressure, 
and by the vote of the lay nobility.^ In 1621 they were 
confirmed by Parliament, but were not a whit more 
acceptable on that account.^ The Perth Assembly ap- 
pointed a Commission to revise the draft Service- 
book ; but it seems that this was set aside in favour 
of a new draft .which was ready early in 1619,® and 

^ Collier, Hisl. vri. 709 ; Stephen, Sprott, p. xxv- 
IL 219 ; Gardiner, Hist. ill. 221. Gardiner, nr. 220andff. Stephen, 

^ * Hewat’s Form of Prayer,’ n, 223. 
printed in Sprott’s Scottish Liturgies ® Gardiner, vix. 274. 
of James VI. (Edinburgh, 1871), pp. ® A copy of this draft of the Prayer- 

119-140. Book for Scotland is in the British 

^ Hall, Rel. Lit. introd. p. xxii. ; Museum : it is printed with a valua- 



THE SCOTTISH PRAYER BOOK 


145 


subraitted by the Archbishop of S. Andrew’s to the 
King. 

In character it was a cross between the English 
Prayer Book and Knox’s Book. The features of the 
former which were unpopular with the Puritans are 
omitted, but on the other hand some features appear 
which were retained in the later Scottish Book of 1637, 
and so found their way into the English Book of 1662. 
The Morning and Evening Prayer follow the lines of the 
Prayer Book, but all Versicles and Responses and varia- 
ble Collects are omitted, except that five Collects are 
provided for the five ‘ Commemoration ’ days recognised 
by the Church corresponding to Christmas, Good Friday, 
Easter, Ascension Day, and Whitsunday. Special 
features were provided for Sundays, drawn largely from 
The Book of Common Order. The service of Baptism is 
the English Order altered on Puritan lines. The Con- 
firmation service contains the Catechism drawn up by 
order of the Aberdeen Assembly in i6i6. The Com- 
munion Order consists of a long exhortation and prayers, 
with the English acts of Consecration and Administra- 
tion, with rubrics for the manual acts. Then follow the 
Marriage Service, Visitation Order (with the English 
exhortation to confession and form of absolution), and 
lastly a general direction as to Burial. It was revised, 
with the assistance of Young, Dean of Winchester, and 
then returned to Archbishop Spottiswoode, in whose 
hands it lay dormant for some time,^ owing to the dis- 
turbed state of Scottish feeling, consequent upon the 
King’s action in forcing the Canons upon the Kirk. 

An Ordinal was adopted in 1620, based on the then 


hut not used 


The 

Ordinal. 


ble introduction in Sprott. See ^ It was in 1619 very near to pub- 
also Hall, Reliq. Liturg. vol. i. lication, for a license to print it for 
Introd. p. xix. ; Stephen, ii. 216; nineteen years was then granted. 
Gardiner, vii. 282. Sprott, p. xxxiv. 



146 


The Prayer 
Book for 
Scotland. 


N^ew pro- 
jects under 
Charles. 


THE SCOTTISH PEA VET BOOH 

English Ordinal, but only recognising two orders — 
Bishops and Ministers.^ But in the following year, 
when Parliament accepted the Articles, a promise was 
given that there should be no further innovation, and 
the liturgical movement was stayed. 

The project, however, was revived early in the next 
reign. Negotiations began in 1629 between Maxwell 
(on behalf of the Scottish Bishops) and Laud as to a new 
Book. Maxwell had, at the King s request, brought a copy 
of the draft-book with him from Scotland. This did not 
commend itself to Laud, who wished the Scots to have the 
English Book ; but Maxwell maintained that they would 
be much more likely to accept a book of their own,^ 

Four years latei;, when Charles visited Scotland, and 
was crowned at Edinburgh, the English customs were 
used. Gold and blue copes and a crucifix alarmed the 
Scottish mind, but there was more fighting over the 
surplice. The King, however, was unmoved and ordered 
the use of the English Book in the Royal chapel, with 
the Communion ministered every month in copes, with 
kneeling at reception enforced. Similar orders were 
directed to the Bishops and the University of S. Andrew’s.'^ 
But, meanwhile, as a compromise between the conflicting 
desires for the Scottish draTt-book of 1619 and the English 
book, the Bishops were instructed to draw up a new 
book, with the help of Laud, Wren, and Juxon.^ The 

^ This very rare hook has been {JForh', III. 427), cp. 109 (335) 
reprinted in the Wodrow Miscellany, and ff. 

and hy Mr. Forbes in his edition of Collier, vin. 760, pves the order 
the Works of Bp Rattray (Burntis- infill], cp. Stephen, ir. 238, Gardiner, 
land, 1854), pp, 695—712 (i. 597- vn. 385. Sprntt, xlvii-xlix. 

615): The forme and nianer of or- ^ Jiixon, Bishop of London, belnp; 
daining ministers : and consecrating also Lord Treasurer, wa.s at times 
of archbishops and bishops used in the too busily occupied to pay the re- 
Church of Scotland. Edinburgh, quisite attention ; so that the work 
1620. was left to Laud and Wren. Collier, 

^ Laud. History of T 7 ‘ouhhs, 168, vui. p. 767, Laud, Worh^, vi. 456. 



Tim SCOTTISH PRAYER BOOH 


147 


work was done in the main by Bishops Maxwell and 
Wedderburn. Laud threw himself into it, when, against 
his judgment, it was decided on.^ It was to be framed 
upon the English modeP as near as can be,' ^ and it 
seems clear that the draft of 1619 was discarded, and the 
English Book taken as a basis ; but some modifications 
were adopted to meet the wishes of the Scottish Bishops. 

After a new draft emanating from them had been set 
aside, even though it had been accepted and was in 1635 
and 1636 already partly in print, another fresh start was 
made again on the basis of the English book ; some modi- 
fications were adopted from a paper of ' Certain notes 
to be considered of,’ sent to Archbishop Laud by 
Wedderburn, while others were rejected. The suggestion 
that the extracts from Scripture should be printed 
according to the last translation of the Bible was 
adopted, and also the proposal ‘that every Prayer, or 
Office, through the whole Communion, should be named 
in the rubric before it, that it may be known to the 
people what it is.’ Again it was conceded at the 
Eucharist that the Collect of Consecration and Oblation 
.... and the Lord’s Prayer should be said before the 
Communion ’ ; but, in spite of a proposal to change, it 
was decided that the Invitation, Confession, Absolution, 
Sentences, Prefaces, and Doxology should be set in the 
same order they stand in the English Liturgy : and 
that the Prayer of humble access to the Holy Table 
might stand immediately before participation. Wedder- 
burn’s new Offertory Sentences were incorporated, and 
at his suggestion a rubric was inserted directing the 


The PwiyeT 
Book icr 
Scotland. 


Scottish Iro 
losalSy 


hi the Com- 

mnnion 

Office. 


^ See the account of the Scottish 29 and ff. ; Collier, Eccl. Hist. viii. 
Prayer Book Of 1637, by Dr. Bright, 762. 

in Blunt, An notated Prayer Book., p. ^ King Charles’s letter to Spottis- 
580 [705, ed. 1884] ; Dowden, woode, Oct. 20, 1634. Sprott, p. 

tated Scottish Communion Office., pp. xlix., cp. Laud’s note on p. xlvii. 



14S 


The Prayer 
Book for 
Scotland. 


The Book 
sanctioned 
hy King 
Charles, 


THE SCOTTISH TEA YER BOOK 


I manual acts in Consecration, which, though designedly 
omitted from the English Book since 1552, were con- 
sidered by Laud the practice of the Church of 
England/’ Further objections seem to have been raised 
to the keeping of Saints’ days, the Quiainque^ and prob- 
ably the ceremonies of the ring and cross, which were 
the stock complaints of the enemy, but these met with 
less consideration. Fault was also found by Wedder- 
burn with the Scottish Ordinal of i620,nhat the Order 
of Deacons was made no more than a lay office, and 
that ‘ in the admission to priesthood ’ ‘ the very essen- 
tial words of conferring orders are left out.’- It 
was not till October 18, 1636, that it was decided to 
keep the English formula of ordination : at the same 
time the objections to the reading of lessons from the 
Apocrypha and to Saints’ days were finally overruled. 
The Book both reached its final form and also was au- 
thorized by Royal warrant on October 18, 1636 ; it was 
then promulgated by Act of the Scottish Privy Council 
and by Royal Proclamation on December 20. It was 
not likely to win the Scots’ approval. Not only did the 
new book prove ultimately to be merely a revision of 
the disliked English Book, and that too in the opposite 

^ Above, p. 145. the Archbishop of Canterbury coin- 

^ See the letter of April 20, mand to make the alterations ex- 
1636, printed in Prynne’s Hidden pressed in this book, and to fit a 
Works of Darkness brought to Light Liturgy for the Church of Sctilland. 
(1645), P* 152 (Laud, Works, VI. And wheresoever they shall differ 
455 )j written by Laud to Wedd^r- from another book, signed by us at 
burn, informing him how many of Hampton Court, September 20, 1634, 
the notes were allowed, and adding our pleasure i.s to have these ml- 
sundry directions from the King, lowed : unless the Archbishop of St. 
These new alterations superseded Andrew’s, and his brethren who are 
those that had Ijeen formerly con- upon the place, shall sec ajiparent 
ceded, and were now written, chiefly reason to the contrary. At White- 
in presence of the King, on the mar- hall, April iQtli, 1636.’ Hall, Ee/h/. 
gin of a 4to English Prayer Book, Lit. Introd. pp. xxv. and ff. Sprott, 
with the following warrant fur their Iviii. and ff. 
adoption : — ‘ Charles R., I give 



THE SCOTTISH PRAYER BOOH 


149 


direction to that which the Scots would have wished, ThePrayec 
but the whole matter was grossly mismanaged by the 
Scottish Bishops, in spite of Laud’s repeated warnings. 

The Book of Canons ordering the Book was allowed to 
appear before the Book and prepare for it a hostile 
reception. The clergy and the General Assembly were 
not consulted, and their attitude seems hardly to have 
been even considered. The book was foredoomed, in 
spite of its excellence. 

When it appeared, the following were seen to be its itsvaria. 
more prominent characteristics. ^tuTEngiuh 

In the Kalendar, by the King’s express command, 
while the ordinary reading of the Apocrypha was given 
up, the first six chapters of Wisdom, and the ist, 2nd, 

5 th, 8th, 3SIh, and 49th chapters of Ecclesiasticus, were 
placed among the Lessons to be read for certain Saints’ 
days : and besides the names of the saints which were in 
the English Kalendar, some were inserted belonging 
to the northern part of the island. Throughout the 
book, by way of concession to the Scots’ wishes, 
the words Presbyter^ or Presbyter or Minister^ or Presby- 
ter or Curate, were used instead of Priest or Minister, 

In the Office of Baptism, the water in the font was 
ordered to be changed twice in a month at least ; and on 
the occasion of the first baptism after the water had been 
changed, the Presbyter or Minister should add these 
words in the first prayer of the service, ‘ Sanctify this 
fountain of baptism. Thou which art the Sanctifier of all 
things.’ In the Communion Office, some important 
changes were made in the expressions, and the arrange- 
ment of the prayers was brought more nearly into accord- 
ance with the first Book of Edward VI.^ 

^ For fuller detail, see Bright’s ‘ The Booke of Common Prayer and 
account in Blunt, Annotated P. B, Administration of the Sacraments, 



THE SCOTTISH PRAYER BOOK 


150 


The Prayer 
Boot for 
Scotland. 

The Book 
*tot used^ 


hut not 
wasted. 


Tliis Book of Common Prayer for Scotland can hardly 
be said to have been used : it was silenced by a popular 
tumult, as soon as the attempt was made to introduce 
it, on the 23rd of July, 1637.^ A new Ordinal is said 
to have been published in 1636, but no copy of it is 
known to exist. The Prayer Book itself ends with the 
Commination. The Psalter had already been printed 
in 1636. 

The book over which Laud had spent such pains ^ was 
thus a failure: this was due, not to its own fault, but 
to the circumstances which surrounded its introduction. 
The pains were not wasted, for a good deal of the amend- 
ment introduced into the Scottish Book was afterwards 


and other parts of Divine Service for 
the use of the Church of Scotland ’ 
(1637), is repiinted in vol. ii. of P. 
Hall’s RcHqitiiX Litnrgiav, Its varia- 
tions from the English Prayer Book 
are noted in L’Estrange’s Alliance of 
Divine Ofices, Keeling’s Liiurgite, 
and Parker’s First P. B. 

^ Gardiner, vin. 312. Stephen, II. 
250. Seven years aftei wards a sort 
of remembrance of it was issued by 
the Kirk, at the same time that the 
Directory was published in England, 
entitled, ‘ The New Booke of Com- 
mon Prayer, according to the forme 
of the Kirke of Scotland, our brethren 
in faith and covenant,’ 1644, with 
‘C. R.’ on the title-page. It was a 
brief abstract of Calvin’s Geneva 
Prayer Book, derived from Knox’s 
Book of Common Order. Hall, 
Fragnient. Lit. i. pp, 85 — 98. 

^ This was not the only influence 
which this archbishop has been sup- 
posed to have exercised upon the 
Book of Common Prayer. Pie was 
accused by the Puritans of having 
caused some changes of words and 
phrases to be inserted in the editions 
printed under his supervision, in order 
to give support to doctrines and prac- 
tices which were now called popish. 
And the accusation was made so 


unscrupulously, that it was very 
generally believed, in spite of the 
archbishop’s solemn denial, and not- 
withstanding the fact that no such 
alterations had been made — a fact 
which was patent to any who might 
choose to compare the printed books. 
Mr. Lathbury states, as the result 
of a comparison of editions ftom 
1604 to 1642, that the word priest or 
minister w2iS inserted by the printer 
at his own discretion, or as a matter of 
indifference. Moreover such charges 
were made at random : Prynne says 
the same of Cosin, that he had made 
alterations in our Common Prayer 
Book, and put priests for ministers. 
Hist, of Convotaiion, p. 270. Another 
charge against I^aud was that at was 
printed for in, in the Epistle for the 
Sunday before Easter, where the 
phrase was, '■in the name tf fes us 
every knee shall bow ’ .• the Archb'ishop 
replied that, if the alteration were 
purposely made by the printers, they 
followed the Geneva Bible (1557). 
The fact was that *■ aP was printed 
during the whole of the reign of 
Charles I., and the practice of bowing 
at the name of Jesus, which the word 
was supposed to sanction, had been 
required by the injunctions of Eliza- 
beth. See Cardwell, Conf, ch. v. 



THE REBELLION 


adopted into the English Book in 1662} and other good I 
points, which the English Prayer Book has never yet 
been able to adopt, have found their way by means of the 
Scottish Liturgy into the Liturgy of the American Church ; 
besides, the tradition of the Book of 1637 is preserved in 
the present Scottish Liturgy, which may fairly claim to 
be the best Liturgy in use in the Anglican Communion.^ 

From the opening of the Long Parliament at the end 
of 1640, it was manifest that a time of trouble was coming 
speedily upon the Church of England ; Convocation, 
Liturgy, and Episcopacy were alike attacked, and after 
the Lords had attempted to suppress disturbances by 
commanding that the Prayer Book order should be 
observed^ (January 16), attempts were made to lessen 
the hostility of the Puritans against the Prayer Book by 
introducing some important changes. On the ist of 
March, the very day on which Archbishop Laud was sent 
to the Tower, the House of Lords appointed a com- 
mittee,^ ‘ to take into consideration all innovations in the 
Church respecting religion.' Archbishop Laud thus 
expresses his fears of the result : ‘ This committee will 
meddle with doctrine as well as ceremonies, and will call 
some divines to them to consider of the business. . . . 
Upon the whole matter I believe this committee will 
prove the national synod of England, to the great dis- 
honour of the Church : and what else may follow upon 
it God knows.' ^ A sub-committee was appointed, more 

^ E.g. the Manual Acts and the March 10, they were empowered to 
Offertory. increase their number by calling in 

2 E.g. the oblation before Com- such learned divines as they pleased, 

munion and the Epiclesis. For the and Archbishop Ussher, Prideaux, 
later history see below, p. 228. Warde, Twisse, and Racket were 

3 Gardiner, ix. 266. especially named as suitable. 

^ The committee consisted of thirty ® Laud, Diary ^ p. 61 ; cp. p. 174 
lay peers and ten bishops, to whom {Wor/^s, 111.241, 437)- Fuller, Ch. 
later the Bishop of Durham and two Hist. bk. xi. p. 174, 
more lay peers were added ; on 


151 


The Prayer 
Book, for 
Scotland. 


In En^^iand. 
Pa7-liament- 
a?y action. 


Co7Jf>nittee 
of the Lords 
oti Church 
Reform. 



152 


THE REBELLION 


Committee 
of the Lord* 
on Church 
Kefonn. 


Ceremonies 
proposed to 
be abolished. 


readily to prepare matters for discussion ; Williams,"* 
Bishop of Lincoln and Dean of Westminster, presided 
and summoned other clergy to assist, representing both 
parties in the Church.^ A memorandum was drawn up 
by seven of the members for the consideration of the 
body,^ divided into three heads, ' Innovations in doc- 
trine,’ ' Innovations in discipline,’ and ‘ Considerations 
upon the Book of Common Prayer.’ 

Among the ceremonies, or innovations in discipline, 
which the committee were invited to condemn, the follow- 
ing concern the arrangements of the public service : 

The turning of the holy table altar-wise : Bowing towards it : 
Setting candlesticks on it : Making canopies over it : Advancing 
crucifixes and images upon the parafront, or altar-cloth, so-called : 
Compelling all communicants to come up before the rails, and 
there to receive : Reading some part of the Morning Prayer at the 
I holy table when there is no Communion : Turning to the East 
when pronouncing the Creed : Reading the Litany in the midst of 
the church : Offering bread and wine by the Churchwardens before 
the consecration of the elements : Having a credenEa, or side- 
table, besides the Lord’s table, for divers uses in the Lord’s Supper : 
Introducing an offertory before the Communion, distinct from the 
giving of alms to the poor : Pro-hibiting a direct prayer before 
sermon, and bidding of prayer. Singing the Te Deuin cathedral- 
wise : Introducing ‘ Latin-Service in the Communion ’ at Cambridge 
and Oxford : Standing up at the hymns, and always at Gloria 
Patri : Carrying children from the baptism to the altar so called, 
there to offer them up to God. 

^Though Williams for political time other private meetings were held 
causes fell in with the Puritans, yet by Williams in which Bp. Sanderson 
he must be allowed the praise of had a part. See IJfe by I. Walton, 
getting the Prayer Book translated This was no doubt on the conserva- 
into French and Spanish. See Lath- tive side : Sanderson like J. Taylor 
bury, Hist, of Convoc. p. 268. di'ew up a form of service for use when 

^Laud’s History of Troubles^ the P.B. was suppressed. See Jacob- 
p. 174 {Works., in. 437): they son, Frapyn. Illust7\ I — 40, and 
were Drs. Brownrigg, Featly, Taylor’s Works. 

Hacket, Westfield, Burgess, with ^ Namely, Ussher, Williams, Pri- 
Messrs. Shute, Calamy, White and deaux, Ward, Brownrigg, Featly and 
Marshall. Cp. Cardwell, Conferences, Hacket. Sec Selborne, Lituf\ipy of 
p. 239 ; Collier, Eccles. Hist. vnr. the Efiglish Church, p. 37. 

799 ; Gardiner, ix. 298. At the same 



THE REBELLION 


153 


The ‘ Considerations upon the Book of Common Prayer/ 
propounded the following queries for the consideration 
of the committee : 

To expunge from the Kalendar the names of some departed 
saints and others : To set out the reading Psalms, sentences of 
Scripture, hymns, epistles, and gospels, in the new translation : To 
mend the rubric, where all vestments in time of Divine service 
are now commanded which were used 2 Edw. VI. To substitute 
canonical Scripture for the Apocrypha in the Kalendar : To repeat 
the Doxology always at the end of the Lord’s Prayer : To read the 
Lessons and not sing them: Whether Gloria Patri should be 
repeated at the end of every Psalm : Instead of daily Morning and 
Evening Prayers, to read them only on Wednesday and Friday 
Morning, and in the afternoon on Saturday, with holyday eves : To { 
omit the hymns, Be7iedicitey &c. : In the prayer for the clergy, to I 
alter the phrase, ‘ w^hich only worketh great marvels ’ : To alter the 
rubric ‘ that such as intend to communicate shall signify their names 
to the curate over night, or in the morning before prayers’: To 
clear the rubric, how far a minister may repulse a scandalous and 
notorious sinner from the Communion : To gather the alms when 
the people depart, instead of before the Communion begin : The 
confession to be said only by the minister, and then at every clause 
repeated by the people : Not to print in great letters the words in 
the form of Consecration, ‘ This is my body — This is my blood of 
the New Testament’ : To insert a rubric, touching kneeling at the 
Communion, that it is to comply in all humility with the prayer 
which the minister makes when he delivers the elements : Cathedral 
and collegiate churches to be bound to celebrate the Holy Com- 
munion only once in a month : In the first prayer at Baptism, to 
change the words, ‘ didst sanctify the flood of Jordan and all other 
waters,’ into Midst sanctify the element of water’ : Whether it be 
not fit to have some discreet rubric made to take away all scandal 
from signing the sign of the cross upon the infants after baptism : 
or, if it shall seem more expedient to be quite disused, whether this 
reason should be published, That in ancient Liturgies no cross was 
confined [? consigned] upon the party but where oil also was used, 
and therefore oil being now omitted, so may also that which was 
concomitant with it, the sign of the cross : In Private Baptism the 
rubric mentions that which must not be done, that the minister may 
dip the child in water being at the point of death : To leave out 
the words in the rubric of Confirmation, ‘ and nndgqbtodly 


Committee 
of the Lords 
on Church 
Seform. 


Proposed 
changes in 

the Prayer 
Book. 



154 


THE REBELLION 


Committee 
of the Lords 
on Church 
Reform. 


Action 
in the 
Commons. 


saved’ : To enlarge the Catechism : To take away the times pro- 
hibited for marriage : None to marry without a certificate that they 
are instructed in their Catechism : To alter the words, ‘ with my 
body I thee worship,’ into ‘ I give thee power over my body’ ; To 
mend the rubric, that new-married persons should receive the 
Communion the same day of their marriage, by adding, ‘or upon 
the Sunday following, when the Communion is celebrated ’ : In the 
Absolution of the Sick, to say, ‘ I pronounce thee absolved’ : To 
compose the Psalm of Thanksgiving of women after childbirth out 
of proper versicles taken from divers Psalms : May not the priest 
rather read the Communion in the desk, than go up to the pulpit ? 
The rubric in the Commination leaves it doubtful whether the 
Liturgy may not be read in divers places in the church : To alter 
the words of Burial, ‘ in sure and certain hope of the resurrection 
to eternal life,’ into ‘ knowing assuredly that the dead shall rise 
again’ : In the Litany, to put ‘grievous sins’ for ‘deadly sin.’ To 
mend the imperfections of the metre in the singing psalms and 
then to add lawful authoi'ity to have them publicly sung before and 
after sermons, and sometimes instead of the hymns of Morning 
and Evening Prayer,^ 

The sub-committee held a week of sittings in March, 
and the matter then went back to the committee, whiclt 
closed its meetings on April 8. An allusion appears to 
it a month later, and then the whole question disappeared. 

Meanwhile, motions were entertained in the House 
of Commons ^ which evidently showed that no changes 
in ritual or discipline would pacify opponents who 
sought the ruin of the Church, and who were rapidly 
increasing in power. The ‘ Protestation ’ of May 3 was 
an attack upon the Church under the specious guise of a 
promise to maintain * the true reformed Protestant 
religion.'^ The purpose however was plain, and undo 
the circumstances the idea of making concessions, sucl 
as those suggested, was laid aside as useless : but h 

^ A Copy of the Proceedings of so77ie ters occasioned a mi.suncler.standinf 
worthy Divines^ 1641, printed amongst the divines, and broke uj 
in Cardwell, Conferences, p. 270. the meeting. Collier, viri. 800. 
Lathbury, Hist. Convoc. 269. ® Gee and Hardy, Doc. xcviii. 

The bill against deans and chap- 



THE REBELLION 


15s 


was not forgotten by Nonconformists that such altera- 
tions had once been taken into consideration by persons 
of high name and station in the Church, and many of 
the objections reappeared in 1662.^ When Parliament 
reassembled in the autumn, unanimity was at an end : 
the ecclesiastical question came again to the front, and 
it was the question of Prayer Book which divided the 
House of Commons into the two great parties which 
thenceforward contended to the death. A new icono- 
clastic campaign similar to those which disgraced the 
reigns of Edward VI. and Elizabeth w'as inaugurated, 
but a resolution against the defamers of the Prayer 
Book rent the House of Commons asunder ; and mean- 
while, it found itself in conflict with the Lords, who 
had already modified its iconoclastic zeal and now re- 
asserted their own previous order of January 16, that 
the Prayer Book should be strictly observed and its 
disturbers punished.- After this the tide set wholly 
against the Church : the power of the Lords in her favour 
grew w^eaker : the bishops were ejected from Parlia- 
ment^ and imprisoned, and episcopacy was abolished.^ 
In 1643 (June 12) an Ordinance of Parliament sum- 
moned the Westminster Assembly, —a body designed as 
a substitute for Convocation, consisting both of lay 
members and divines, Ho be consulted with by the 
Parliament, for the settling of the government and 
Liturgy of the Church of England, and for vindicating 
and clearing of the doctrine of the said Church from 
false aspersions and interpretations/® In the same year 
(Sept. 25), the Scottish oath, called ‘The Solemn League 

^ See e.g. Baxter’s Preface to his ^ Gee and Hardy, Doc, civ. 
Rejoinder to the Bishops in 1661, ^ Ihid. cv. cvi. 

below, p. 191. And see Selborne, ® Rushworth, Hist. Collecitotis, 
Liturgy of the English Churchy 36- Part in. Vol. ii. p. 337 - See 

2 Gardiner, X. 14 ; Collier, viii. Collier, Eccles. Hist, viii. 823. 

806 ; Gee and Hardy, Doc. c. — cm. 


Parllament- 
ar7 Attacki. 


The West- 
minster As- 
sembly sum- 
moned. 



156 


THE REBELLION 


The 

Directory. 


The Di- 
rectory sub- 
stituted for 
the Prayer 
Booky 


and enfo->ced 
under penal- 
ties. 


and Covenant,’ — a deliberate pledge to overturn the 
Church — was subscribed by the remnant of the Parlia- 
ment, and then was imposed upon all civil and military 
officers, and upon all those of the clergy who had 
hitherto been allowed to retain their benefices.^ In 1645 
(Jan. 3), the day on which the archbishop’s attainder 
passed the Lords, an Ordinance of Parliament took 
away the Book of Common Prayer, and established in 
its stead the ^ Directory for the Public Worship of 
God in the Three Kingdoms.'^ This was followed 
(Aug. 23) by another Ordinance ‘ for the more effectual 
putting in execution the Directory.’ ^ Henceforth to 
use the Book of Common Prayer in any ‘ public place 
of worship, or in any private place or family within the 
kingdom,’ was punishable by a fine of five pounds for 
the first offence, ten pounds for the second, and for the 
third by ‘ one whole year’s imprisonment without bail or 
mainprize ’ : not to observe the Directory subjected the 
minister to a fine of forty shillings ; while to do or say 
anything in ' opposition, derogation, or depraving of the 
said book,’ might be punished by a fine of five pounds, or 
fifty pounds, at the discretion of the magistrate.^ 

This history does not require any account of those 
years of upheaval and violence, during which the voice 
of the Church of England was silenced,. and Presby- 
terianism, after trying to bring a spiritual despotism into 
every parish and household, was in its turn obliged to 


^ Gee and Hardy, Doc. evil. pleasant, than the Episcopalian had 

^ Hallam, Conslit. Hist. ii. 224 been. Assemblies of divines have 

(164). never been celebrated for practical 

^ Collier, viii. 835. The Ordi- wisdom, moderation, or charity, and, 
nance is printed with the Directory of all assemblies, that of Westminster, 
in Hall, Rel. Lit. iii. which sat for six years, and held 1163 

^ Collier, vili. 838. sittings, showed the least of these 

^ ‘ The Presbyterian State Church qualities.’ Skeats, Hist, of Free 
proved to be quite as intolerant, and Churches of England^ p. 51, 
to the majority of the people less 



THE REBELLION 

yield to Independency,^ a ‘ hydra of many heads.’ ‘ Old 
sects revived, new sects were created, and there ensued 
a state of distraction and impiety, the natural tendency 
of which was to break up all minor distinctions, and to 
divide men into two large classes, one of them anxious to 
find terms of agreement, in order that religion might not 
be easily extinguished, and the other indifferent whether 
any form of religion remained/ ^ 

^ Hallam, Constitutional Hist. il. ^ Cardwell, Conferences., p. 244. 
270 (197). 


157 


'Xhe 

Directory. 



THE DIRECTORY 


iS8 


ADDITIONAL NOTE. 


THE DIRECTORY. 


Ills 

Directory 

The ’Service 
a>ui Dis- 
cipline. 

The Settled 
Outer. 


An abriclg-ment of Calvin’s Form of Service, or rather of Knox’s 
Book of Common Order, was presented to Parliament, and printed 
in 1641, and again in 1643 and another adaptation of the same 
orig'inal, somewhat larger than theMiddleburgh,^ but much shorter 
than either that of Calvin or Knox, was presented to the West- 
minster Assembly, and printed in 1644.^ The parliamentary 
divines, however, preferred to issue a work of their own compo- 
sition. They had denounced the Book of Common Prayer as unfit 
to lead the devotions of the people ; but they then suffered a year 
to pass by before they attempted to substitute anything in its place. 
Then came the ordination of Elders and Deacons by an Association 
of Ministers in London and other chief towns ; and then the pre- 
paration of a Book of service. A committee was appointed to 
agree upon certain general heads for the direction of the minister 
in the discharge of his office before the congregation ; these, being 
arranged in London, were sent to Scotland for approbation, and 
summarily established by Ordinance of Parliament (and denounced 
by a counter-proclamation from the King) as the Directory for 
Public Worship. This was not so much a Form of Devotion, as a 
Manual of Directions : the minister being allowed a discretion, 
either to make the most of what was provided for him in the 


^ ‘ The Seyviee., DisfipJhie, and Popery^ He rede., and Sckisnie, ac 
Forme of the Common Fmyei'S and coniinfp to the Forme published by 
Administration of the Saeranienis^ the Assembly of the Kirk of Scot- 
used in the English Church of land^ and farallePd to ike best 
Geneva ... The and Edition Peformed Protestant Chtijxhe'i in 
was called, ^ The Reformation of Chrzdendome : and most humbly 
the Discipline and Service of the presented to the learned assembly of 
Church, according to the best Re- Divines, now congregated at I Test- 
formed Churches... P. Hall’s minster, by the authority of both 
Relii/uuv Liturgicce, Vol. Hi. p. 89. Houses of Parliament, for the Re- 
SeeabDve, p. 132. formation of abuses in the goverziment ' 

3 * The Seiled Order of Church- of the Church...\i> 44 d P. Hall’s 
Government, Liturgie, and Disci- Reliq. Liturg. Vol. i. p. in. 
pline, for the rooting out of all 



THE DIRECTORY 


book, or to use his own abilities to supply what he considered n,e 
needful. Birectory. 

A few of the variations, more especially directed against pre- 
ceding usages, were —the rejection of the Apocrypha ; the dis- 
continuance of Private Baptism ; of godfathers and godmothers ; 
of the sign of the cross ; of the wedding ring ; and of the adminis- 
tration of the Lord’s Supper to the Sick at home; the removal of 
the communion-table into the body of the church ; with the 
pieference of a sitting or standing to a kneeling posture. All 
saints days weie discarded, and all vestments. No service was 
appointed for the Burial of the Dead : no Creed was recited, nor 
the Ten Commandments ; though these with the Apostles’ Creed 
were added to the Confession of Faith a year or two afterwards.^ 

This parliamentarian form of Public Devotion is entitled, A 
Directojy for the Public Worship of God throughout the Thi'ee 
KiiigdoiJis of England^ Scotland^ citid Ireland. Together with an 
Ordinance of Parliament for the tcikmgaway of the Book of Common 
P ray ei'y and the Establishing and Obse^wing of this present Directory 
throughout the Kingdom of England and Dominion of Wales. 

It commences with a note * Of the assembling of the congregation.^ 
and their behaviour in the Public Worship of Godl The minister 
is to begin with prayer, in a short form, for a blessing on the 
portion of the Word then to be read. All the Canonical Books are 
to be read over in order : ordinarily one chapter of each Testament Reading of 
at every meeting. After reading and singing, ‘the minister who is ** 

to preach is to endeavour to get his own and his hearers’ hearts to 
be rightly affected with their sins.’ A long prayer is prescribed 
before the sermon. Then follows a long note of the manner and 
matter of preaching. After sermon follows a prayer of thanks- 
giving. The Lord’s Prayer, as being not only a pattern of prayer, 
but itself a most comprehensive prayer, is recommended for use 
in the prayers of the Church. 

The Administration of the Sacraments j and fi?‘st of Baptism. It 
is to be administered only by a minister, ‘ in the place of Public Baj>iism. 
Worship, and in the face of the congregation, where the people 
may most conveniently see and hear ; and not in the places where 
fonts in the time of Popeiy were unfitly and superstitiously placed.’ 

^ See Hall, Peliq. Liturg. Introd. 23, 1645) in Reliq. Liturg. Vol. III., 
p. xl. Several editions of the Di- and in Clay, Book of Couwwn Prayer 
rectory appeared during the years Illustrated^ Append. IX. x. xi. See 
1644, 1645, and 1646, It is re- also Sprott and Leishmah, pp. 2S3 
prin^d with the Ordinances of Par- and ff. 
liament (Jan. 3, 1644-5, and Aug. 



i6o 


THE DIRECTORY 


The 

Directory. 


The LotTs 
S}tJ>per. 


The child, ‘after notice given to the minister the day before, is to 
be presented by the father, or (in case of his necessary absence) by 
some Chi'istian friend in his place.’ ‘ Before Baptism, the minister 
is to use some words of instruction ’ : that the seed of the faithful 
have right to Baptism : that they are Christians, and federally holy, 
before Baptism, and therefore are they baptized ; that the inward 
grace of Baptism is not tied to the amount of its administration ; 
and that it is not so necessary that through the want of it the 
infant is in danger of damnation, or the parents guilty. ^ Prayer is 
to be joined with the word of institution, for sanctifying the water 
to this spiritual use.’ 

‘The Communion, or Supper of the Lord, is frequently to be 
celebrated ; but how often, roay be considered and determined by 
the ministers and other church-governors of each congregation.’ 
‘We judge it convenient to be done after the morning sermon.’ 
‘It is requisite that public warning be given on the Sabbath-day 
before the administration.’ Therefore, after the sermon and prayers, 
follows a short exhortation ; then, ‘ the table being before decently 
covered, and so conveniently placed that the communicants may 
orderly sit about it or at it, the minister is to begin the action with 
sanctifying and blessing the elements of bread and wine set before 
him.’ The words of institution are next to be read out of the 
Evangelists, or i Cor. xi. 23-27 : then the prayer, thanksgiving, or 
blessing, offered up to God, ‘ to vouchsafe his gracious presence, 
and the effectual working of his Spirit in us ; and so to sanctify 
these elements, both of bread and wine, and to bless his own ordin- 
ance, that we may receive by faith the body and blood of Jesus 
Christ crucified for us, and so feed upon him that he may be one 
with us, and we with him, that he may live in us, and we in him 
and to him, who hath loved us, and given himself for us.’ ‘ The 
elements being now sanctified by the word and prayer, the minister, 
being at the table, is to take the bread in his hand, and say in these 
expressions (or other the like used by Christ, or his Apostle, upon 
this occasion) : — Accordmg to the holy institution^ conmiand^ and 
example of our blessed Saviour Jesus Christy I take this bread; and 
having given thanks^ I break it, a7td give it unto you. (There the 
minister, who is also himself to communicate, is to break the bread, 
and give it to the communicants.) Take ye, eat ye. This is the 
body of Christ.^ which is broken for you. Do this in remembrance of 
him. In like manner the minister is to take the cup, and say .... 
Accordmg to the institutio7i.^ co77i77ia7id^ and exa77ifle of our Lorf 
fesus CJmist., I take this cuf and g 've it unto vou. (Here he giveth 



THE DIRECTORY 


it to the communicants.) This ctip is the New Testa7nent^ in the 
blood of Christy which is shed for the re^nission of the sins of many ; 
drink ye all of it. After all have communicated, the minister may 
‘put them in mind of the grace of God in Jesus Christ held forth 
in this Sacrament ’ : and he is to give solemn thanks to God. 

‘ The collection for the poor is so to be ordered, that no part of 
the Public Worship be thereby hindered.’ 

Then follows a note ‘ Of the Sanctification of the Lord’s-day.’ 

‘ The purpose of marriage between any persons shall be published 
by the minister three several Sabbath-days in the congregation.’ 
And the marriage shall be publicly solemnized ‘ in the place ap- 
pointed by authority for Public Worship, before a competent 
number of credible witnesses, at some convenient hour of the day, 
at any time of the year, except on a day of public humiliation. 
And we advise that it be not on the Lord’s-day.’ 

The manner of marriage is first a prayer, a declaration of the 
institution, use, and ends thereof, a solemn charge, if they know 
any cause why they may not lawfully proceed to marriage, to 
discover it : then ‘ the minister shall cause, first, the man to take 
the woman by the right hand, saying these words \ I N. do take 
thee N. to be my 7narried wife^ and do, in the presence of God, and 
before this congregation, promise and covenant to be a loving and 
faithful husband wito thee, imtil God shall separate us by decdhi^ 
Then the woman shall take the man by his right hand, and say a 
like form, adding the word obedient. ‘Then, without any further 
ceremony, the minister shall . . . pronounce them t6 be husband and 
wife according to God’s ordinance ; and so conclude the action 
with prayer.’ 

A notice is given of instructions ‘ Concerning Visitation of the 
Sick, and suitable topics of exhortation and prayer.’ 

‘ Concerning Burial of the Dead,’ all customs of praying, reading, 
and singing, both in going to and at the grave, are said to have 
been grossly abused. The simple direction is therefore given, 
‘ When any person departeth this life, let the dead body, upon the 
day of burial, be decently attended from the house to the place 
appointed for public burial, and tl\ere immediately interred, without 
any ceremony.’ 

Then follow directions ‘Concerning Public Solemn Fasting,’ 
‘ Concerning the Observation of Days of Public Thanksgiving,’ 
and ‘ Of Singing of Psalms ’ ; concluding with ‘ An Appendix 
touching Days and Places for Public Worship ’ ; in which it is 
ordered that only the Lord’s-day, and days separated for Public 

M 


i6i 

The 

Directory. 


Matrimony 


Visitation of 
the Sick. 

Burial. 


Holydays. 



162 


THE DIRECTORY 


The 

Directory. 
Holy Places. 


Form of 
prayer for 
S'lilors, 


Fasting or Thanksgiving, shall be kept holy ; and the old churches 
are allowed to be used for the following reason : ^ As no place is 
capable of any holiness under pretence of whatsoever Dedication 
or Consecration, so neither is it subject to such pollution by any 
superstition, formerly used and now laid aside, as may render it 
unlawful or inconvenient for Christians to meet together therein for 
the Public Worship of God. And therefore we hold it requisite 
that the places of public assembling for worship among us should 
be continued and employed to that use.’ 

The Parliament, it seems, was not entirely satisfied with its own 
Directory, and soon found it necessary to publish a supplement 
for the use of the sailors. This is one of the most singular pro- 
ductions of that extraordinary period. It is called A Supply of 
Prayer for the Ships that want Ministers to pray with them. ‘ A 
reason of this work ’ is prefixed to the book ; and it states : ^ Whereas 
there are thousands of ships which have not ministers with them to 
guide them in prayer, and therefore either use the old form of 
Common Prayer, or no prayer at all ; the former whereof for many 
weighty reasons hath been abolished, and the latter is likely to 
make them rather heathens than Christians : Therefore, to avoid 
these inconveniences, it has been thought fit to frame some prayers 
agreeing with the Directory established by Parliament.’ There are 
certain directions for the use of the form ; * The company being 
assembled, they may thus begin with prayer’ : a short prayer 
follows, after which the Lord’s Prayer is to be used, and we have 
this direction, ‘After this, some psalms and chapters being read 
out of both Testaments (but none out of those books called 
Apocrypha), and a psalm being sung, a prayer may follow in this 
manner.’ Two prayers follow, one being ‘for the Church universal, 
and our united Churches and Kingdoms.’ — The latter contains a 
petition for the King, though at the very time they were making war 
upon him : ‘We pray thee for all in authority, especially for the 
King’s Majesty, that God would make him rich in blessings, both 
in his person and Government, establish his throne in religion, 
save him from evil counsel, and make him a blessed and glorious 
instrument for the conservation and propagation of the gospel.’ 
Next comes a direction, ‘After this prayer a psalm may be sung, 
and the conclusion may be with a thanksgiving and blessing.’ 
Then follows ‘ a prayer particularly fitted for those that travell upon 
the seas,’ and ‘ a prayer in a storm.’ ^ 

' Lathbury, Hist, of Convoc. pp. 497 and ff. 



CHAPTER VII. 

THE PRA YER BOOK IN THE REIGN OF CHARLES II. 

[a.d. 1660 — 1662.] 

Escaping from the dismal period of rebellion, we pass '^ itertoration 
on with the history of the Prayer Book to the year 1660, 
when the restoration of the monarchy brought freedom ^fcialatiL 
of conscience and worship to Churchmen. On the ist of 
May letters from King Charles II., dated from Breda, 
were brought to the Houses of Lords and Commons, with 
a Declaration, in which the King ' declared a liberty to 
tender consciences ’ on the subject of religion, ' and that no 
man shall be disquieted or called in question for differences 
of opinion in matters of religion which do not disturb 
tlie peace of the kingdom ; and that we shall be ready to 
consent to such an Act of Parliament as, upon mature 
deliberation, shall be offered to us for granting that 
indulgence.’ ^ By a resolution of the Commons (May 8), 
the King was desired to make a speedy return to his 
Parliament, and on the same day was solemnly pro- 
claimed : and on the loth of May, on the occasion of a 
day of thanksgiving, the Common Prayer was read before 
the Lords.^ 

Meanwhile (May 4) a deputation from both Houses 
was sent to meet the King at the Hague. Reynold^, 

1 Gee and Hardy, Doc. CXIV. 2 Whitelocke, Memorials, p. 703. 


M 2 



164 


THE PRAYER BOOK IN THE 


B6ttora.ilon 
of the ^ 
Prayer Bool. 

Depuiitiion 
of None on- 

f 07 Mists to 
the Kingai 
the Hague, 


suggesting 
that the 
Prayer Booh 
should not 
he re-intro- 
duced; 


and that the 
surjflice 
should not 
he used. 


Calamy, Case, Manton, and some other eminent Presby- 
terian divines went also with an address, to which the 
King answered kindly ; but, as in his previous ‘ Declara- 
tion,' referred to Parliament to determine what toleration 
was necessary for the repose of the kingdom. This 
answer, however, was not the object which had brought 
these divines to gain the King's ear if possible, while he 
might be willing to listen to any terms of accommoda- 
tion. In various private audiences they suggested that 
the Common Prayer had long been discontinued in Eng- 
land, that many of the people had never once heard it ; 
and therefore it would be much wondered at if his 
Majesty, at his first landing, should revive the use of it 
in his own chapel : and therefore to prevent the people 
being shocked at such uncustomary worship, they en- 
treated him not to use it in form, and by rubrical 
directions ; but only to order the reading some part of it 
with the intermixture of other good prayers. 

Finding no hope of abridging the King's liberty of 
using the regular service, they then requested that the 
use of the surplice might be discontinued by the royal 
chaplains, because the sight of this habit would give 
great offence to the people. But they were plainly told 
by the King that he would not be restrained himself, 
when others had so much indulgence : that the surplice 
had always been reckoned a decent habit, and constantly 
worn in the Church of England : that he had all along 
retained the use of it in foreign parts : that though he 
might for the present tolerate a failure of solemnity in 
religious worship, yet he would never abet such irregu- 
larity by his own practice.^ 

Meanwhile the clergy of the Church had not been 
slow to take up their position again ; they were graciously 


^ Clarendon, History., xvi. 234. 



REIGN OF CHARLES IL 165 

received by the King and with some necessary warnings 
as to discretion and moderation were recommended to — 
make every effort by conference with the Presbyterians 
‘ to reduce them to such a temper as is consistent with 
the good of the Church/ ^ 

These, however, were not the men to be easily put off 
from their purpose by the King or reconciled by the 
clergy. They used ‘ their utmost endeavours to hinder 
the restitution ’ of the Prayer Book. ‘ In order where- 
unto divers Pamphlets were published against the Book 
of Common Prayer, the old objections mustered up with 
the addition of some new ones ... to make the number 
swell.’ 2 They teased the King, after his return to 
England, with continual complaints, until he bade them 
submit their grievances and wishes in writing. Where- Noncon/or- 
upon they embodied their notions upon Church matters dress to the 
in a long address.^ They assume that there was no 
difference between Churchmen and themselves ‘ in the 
doctrinal truths of the reformed religion, and in the 
substantial parts of divine worship ’ ; but only ‘ in some 
various conceptions about the ancient form of Church 
government, and some particulars about Liturgy and 
ceremonies.’ ^ As to the differences concerning the 
Liturgy, they say — 

I. ‘We are ^satisfied in our judgments concerning Their ideal 
the lawfulness of a Liturgy, or form of Public Worship, ^rgy, 
provided that it be for the matter agreeable unto 
the Word of God, and fitly suited to the nature of 

1 Cardwell, Conferences, 247-249. the substance of Ussher’s plan for 

2 Preface to B.C.P. of 1661. episcopal government in Collier. 

^ This was drawn up by Reynolds, Eccles, Hist, viii. 871, and in Docu- 

Worth, and Calamy, and presented mettis relating to the Act of Uni- 
to the King a few weeks after the for^nity, 1662, p. 22 (London, 1862). 
Restoration, together with Archbishop ^ So the bishops noted in their 
Ussher’s Reduction of Episcopacy : reply : See below, p. 167. 

Cardwell, Conferences, p. 252. See 



i66 


THE PRAYER BOOK IN THE 


jPrwilryterisn 

Obde<^<ma. 


They desire 
suck a form 
to be com- 
posed; 


and cere- 
monies to be 
abolished. 


the several ordinances and necessities of the Church ; 
neither too tedious in the whole, nor composed of too 
short prayers, unmeet repetitions or responsals ; not to 
be dissonant from the Liturgies of other reformed 
Churches ; nor too rigorously imposed ; nor the minister 
so confined thereunto, but that he may also make 
use of those gifts for prayer and exhortation which 
Christ hath given him for the service and edification of 
the Church/ 

2. ^ That inasmuch as the Book of Common Prayer 
hath in it many things that are justly offensive and 
need, amendment, hath been long discontinued, and 
very many, both ministers and people, persons of pious, 
loyal, and peaceable minds, are therein greatly dis- 
satisfied ; whereupon, if it be again imposed, will 
inevitably follow sad divisions, and widening of the 
breaches which your Majesty is now endeavouring to 
heal : we do most humbly offer to your Majesty’s 
wisdom, that for preventing so great evil, and for 
settling the Church in unity and peace, some 
learned, godly, and moderate divines of both persua- 
sions, indifferently chosen, may be employed to compile 
such a form as is before described, as much as may 
be in Scripture words ; or at least to revise and 
effectually reform the old, together with ^an addition or 
insertion of some other varying forms in Scripture 
phrase, to be used at the minister’s choice ; of which 
variety and liberty there be instances in the Book of 
Common Prayer.’ 

3. Concerning ceremonies, they ask ‘that kneeling at 
the Sacrament of the Lord’s Supper, and such holy- 
days as are but of human institution, may not be 
imposed upon such as do conscientiously scruple the 
observation of them ; and that the use of the surplice, 



REIGN OF CHARLES II. 


167 


and cross in Baptism, and bowing at the name of Jesus pr«byt«i„ 
rather than the name of Christ, or Immanuel, or — 
other names whereby that divine Person, or either of 
the other divine Persons, is nominated, may be 
abolished ; ’ as well as other ceremonies such as 
‘erecting altars, bowing towards them, and such like,’ 
which they complain had been ^illegally introduced and 
even imposed.^ 

The nine surviving Bishops, in their reply to these rherepiyoj 
proposals of the Presbyterians, pronounce the Offices 
in the Common Prayer wholly unexceptionable. They 
meet the request that it should not be ‘ dissonant from 
the liturgies of other reformed churches ' by saying that 
‘the nearer both their forms and ours come to the 
liturgy of the ancient Greek and Latin Churches, the 
less are they liable to the objections of the common 
enemy/ They conceive the book cannot be too strictly 
imposed ; especially when ‘ ministers are not denied the 
exercise of their gifts in praying before and after sermon, 
although such praying be but the continuance of a 
custom of no great antiquity and grown into common 
use by sufferance only without any other foundation 
from law or canons.' However, they are contented to 
yield that the Liturgy may be ‘ revised by such discreet 
persons as his Majesty shall think fit to employ therein.' 

As for the ceremonies, they defend their imposition by 
law, not as essentials, but for edification ; but they are of 
opinion that ‘ the satisfaction of some private persons 
ought not to overrule the public peace and uniformity of 
the Church.' They desire the continuance of kneeling at 
Communion and the observance of Saints' days, but leave 
it to the King to judge with respect to the other three 
ceremonies mentioned how far liberty may be given to 
^ Carcjwell, Conferences, pp. 252, 277 and ff. 



i68 


THE PRAYER BOOK IN THE 


Pre»byt«ri«ii 

Objection*. 


Reply. 


The Kin£s 
Declaration 
concerning- 
Ecclesiasti- 
cal Affairs, 


\llcnoed 
Hany Pres- 
yterian 
^entands. 


tender consciences. They repudiate innovations and 
the imposition of illegal ceremonies, but conclude by 
expressing a fear that, ‘ if any abatements were made, it 
would only feed a distemper, and encourage unquiet 
people to further demands.' ^ To this the Divines made 
a lengthy reply raising a number of new objections ; ^ 
but it was impossible to obtain any immediate and legal 
settlement of these differences between the Presbyterians 
and the Churchmen, who naturally looked for a restora- 
tion of their benefices and form of service. The 
Convention Parliament could not be allowed to meddle 
with this question : if its members could be trusted, its 
acts would have no value from the illegal origin of the 
body from which they emanated. The method adopted to 
meet the present difficulty was the issue of a ‘ Royal 
Declaration concerning Ecclesiastical Affairs ' (October 
25, 1660). This was a very arbitrary but a very politic 
move : it had the sundry advantages of not resting at all 
for its authority upon the existing Parliament, without 
seeming to encroach upon its functions ; of allowing a 
greater measure of toleration than probably would be 
allowed by a final settlement of the matter by just 
authority, and hence of pacifying some of the Non- 
conformists ; while nothing was finally settled, or 
granted, but the whole question was left open for 
discussion at a Conference which it promised between 
the discordant parties, and for the decision of a lawful 
Parliament and Convocation. Accordingly, this Decla- 
ration allowed a great number of the demands of the 
Presbyterians, touching the observance of the Lord's- 
day, the episcopal jurisdiction, the examination of those 
who should be confirmed, a discretion as to the use of 

^ Collier, Eccles. Hist. Ami. 873. relating to A. of U. 1662, no. VII. 
The Answer is printed in full in Doc. ^ Ibid, no, YIII, 



I^EIGN OF CHARLES IL 


certain ceremonies, such as kneeline: at Communion, preibyteriw 
signing the cross in Baptism, bowing at the name of — 
Jesus, the surplice, and the oath of canonical obedience: 
and, although wishing ministers to read those parts of 
the Prayer Book against which there could be no excep- 
tion, yet promising that none should be punished or 
troubled for not using it, until it had been reviewed, and 
effectually reformed by a conference of an equal number 
of learned divines of both persuasions, and leaving the 
decision concerning the ceremonies ‘ to the advice of a 
national synod/^ 

The result was a general expression of satisfaction on 
the part of the Presbyterians ; ^ and the attempt was 
made to gain some of them over to conformity by the 
offer of Church preferments.^ But although the Decla- 
ration, by a stretch of the royal prerogative, sheltered 
the dissenting ministers for the present from legal 
penalties, it did not satisfy all their scruples ; for they 
did not look for the continuance of that amount of 
favour when a royalist Parliament should have deter- 
mined their position. 

On the King's part there was no delay in forwarding The war- ^ 
the promised Conference. The warrant^ was issued on foraCon/er- 

^ ence at ike 

Savoy, 

^ Ibid. no. IX. (cp. alsox. and xi); and was consecrated Jan. 6, i66i. 
or Cardwell, Conferences^ p. 2S6 ; But it appears that the other ministers 
Doc, Ann. CXLIX. See also Collier, refused the offered promotions. See 
Eccles. Hist, viii. 873, for the history Collier, Eccles. Hist, viil. 876. Man- 
of the document and the alterations ton signed the doctrinal Articles, 
made in it to meet the petition of the and was instituted by the Bishop of 
ministers. London to his rectory of S. Paul’s, 

- See their address of gratitude, Covent Garden, Jan. 16, 1661 ; but 
Doc. relatmgto A. of U. no. Xii. he honestly refused the deanery of 

^ Dr. Cardwell ( Conferences^ p. Rochester ; and his conformity did 
256) says that several of the Pres- not continue, when the Church ser- 
byterians, including Reynolds and vice was re-settled after the Savoy 
Manton, accepted spiritual appoint- Conference. 

ments, and recognized the authority ^ Cardwell, Confere 7 ices, p. 298. 
of the Bishops- Reynolds, indeed, Doc. relating to A. of Collier, 

accepted the bishopric of Norwich, vni. 876, 



170 


THE PRAYER BOOK IN THE 


The SAVoy 
Conference. 


Instructions 
to the Com- 
missioners. 


« 

the 25th of March, 1661, appointing^ twelve of the 
Bishops, and the same number of Presbyterians, with 
nine other divines on each side as assistants, to supply 
the places of any that were unavoidably absent. The 
place of meeting was the Bishop of London’s lodgings 
in the Savoy Hospital, and the Commission was to 
continue in force during the ensuing four months. The 
course of deliberation was precisely stated : the Com- 
missioners were empowered ‘ to advise upon and review 
the Book of Common Prayer ; comparing the same with 
the most ancient Liturgies which have been used in the 
Church in the primitive and purest times ’ ; ‘to take 
into serious and grave considerations the several direc- 
tions, and rules, and forms of prayer ’ in the said Book, 
and ‘ the several objections and exceptions ’ raised 


^ The Episcopal Divines were : 

Accepted Frewen, archbishop of 
York. 

Gilbert Sheldon, bishop of London, 
Master of the Savoy. 

John Cosin, b’shop of Durham. 

John Warner, bishop of Rochester. 

Henry King, bishop of Chichester. 

Humphrey Henchman, bishop of 
Sarum. 

George Morley, bishop of Worcester. 

Robert Sanderson, bishop of Lin- 
coln. 

Benjamin Laney, bishop of Peter- 
borough. 

Bryan Walton, bishop of Chester. 

Richard Sterne, bishop of Carlisle. 

John Gauden, bishop of Exeter. 


The Presbyterian Divines were : 
Edward Reynolds, bishop of Nor- 
wich. 

Dr. Tuckney, master of St. John’s 
College, Cambridge. 

Dr. Conant, Regius Professor of 
Divinity, Oxford. 

Dr. Spurstow. 

Dr. Wallis, Savilian Professor of 
Geometry, Oxford. 

Di Manton. 

Mr. Calamy. 

Mr. Baxter. 

Mr. Jackson. 

Mr. Case. 

Mr. Clarke. 

Mr. Newcomen. 


With the foUowinii Coadjutors: 
Dr. Earles, dean of Westminster. 
Dr. Heylin. 

Dr. Racket. 

Dr. Barwick. 

Dr. Gunning. 

Dr. Pearson. 

Dr. Pierce. 

Dr. Sparrow. 

Mr, Thorndike. 


Coadjutors. 
Dr. Horton. 

Dr. Jacomb. 

Dr. Bates. 

Dr. Cooper. 

Dr. Lightfoot. 

Dr. Collins. 

Mr. Woodbridge. 

Mr. Rawlinson. 

Mr. Drake. 



REIGN OF CHARLES IL 


171 


against it ; ‘to make such reasonable and necessary 
alterations, corrections, and amendments therein as . . ‘ 
should be agreed upon to be needful or expedient 
for the giving satisfaction to tender consciences,' ‘ but 
avoiding all unnecessary abbreviations of the forms and 
Liturgy wherewith the people are already acquainted, 
and have so long received in the Church of England/ 
Although the period of the commission was limited 
to four months, yet the first meeting did not take place 
until the 15th of April. The Bishop of London then 
stated to the Presbyterian ministers, that, since they had 
requested the Conference for the purpose of making 
alterations in the Prayer Book, ‘ nothing could be done 
until they had delivered their exceptions in writing, 
together with the additional forms, and whatever alter- 
ations were desired/ Accordingly, they met from day 
to day, and prepared a long series of exceptions ^ and 
alterations; Baxter persuaded his colleagues ‘that they 
were bound to ask for everything that they thought 
desirable, without regard to the sentiments of their 
opponents.' ^ These exceptions are especially interesting, 
as having been made against the Prayer Book when it 
had been brought so very nearly into its present state. 
We may consider that they include all the minute 
particulars with which fault could be found by men of 
learning, acuteness, and piety, whose writings were to be 
thenceforward the mine of Nonconformist divinity.^ 

^ A precursor of the numerous or els offences religiously removed! 
Presbyterian ‘ exceptions ’ appeared, Hall, Reliq. Litur§, Vol. i. Introd. 
probably from the Middleburgh press, p, xiv. 

in 1606, entitled, ^ A Survey of the ^ Cardwell, Conferences^ p. 260. 
Booke of Conmwn Prayer, by way of ^ The documents were printed in 
197 Queres, grounded upon 58 Places An accompt of all the proceedings 
7ninistering just matter of question ; of the Commissioners (1661). The 
tvith a view of Lojrdon Ministers^ ‘Exceptions against the Book of 
exceptions : all humbly propounded. Common Prayer ’ were preserved 
that they may be syncercly answered^ by Baxter, and published in a more 


Th« S&TOjr 

ConferencQ. 


The Savoy 
Conference 
openecL April 
15, 1661. 


The Presby- 
terians are 
desired to 
present their 
Exceptions. 



172 


THE PRA YER BOOK IN THE 


The Savoy 
Conference. 

Central Ex- 
ceptions to 
the Praye> 
Book. 


The Presbyterians proposed : 

1. ‘That all the prayers, and other materials of the 
Liturgy, may consist of nothing doubtful or questioned 
among pious, learned, and orthodox persons.’ 

To this the Bishops answered : 

‘ The Church hath been careful to put nothing into the 
liturgy, but that %vhich is either evidently 4he word of God 
or what hath been generally received in the Catholic 
Church! The demand is unreasonable and impossible 
unless it be agreed who are to be called orthodox, ‘ If by 
orthodox be meant those who adhere to scripture and the 
catholic consent of antiquity, ive do not yet know that any 
part of our Liturgy hath been questioned by such! 

2. To consider that as our first reformers so composed 
the Liturgy ‘ as to win upon the Papists and to draw 
them into their Church-communion, by varying as little 
as they well could from the Romish forms before in use,’ 
so whether now we should not ‘have our Liturgy so 
composed as to gain upon the judgments and affection 
of all those who in the substantial of the protestant 
religion are of the same persuasion^ with ourselves.’ 

3. To omit ‘ the repetitions and responsals of the 
clerk and people, and the alternate reading of the 
Psalms and Hymns, which cause a confused murmur 
in the congregation ’ : ‘ the minister being appointed for 
the people in all Public Services appertaining to God ; 
and the Holy Scriptures . . . intimating the people’s part 
in public prayer to be only with silence and reverence 
to attend thereunto, and to declare their consent in the 
close, by saying Amen! 

I accurate form in his own narrative of this work will not allow of more 
of his life. The Answers of the than an abstract of this paper. See 
Bishops are only known from the Cardwell, Conferences, p. 262 ; and 
‘Rejoinder,’ in which Baxter at- chap. vii. Documents, v.,vi. ; Collier, 
tempted to refute them. The limits EccUs, Hist, vili. 878 and ff. 



REIGN OF CHARLES IL 

4. To change the Litany into one solemn prayer.^ 

In reply to 3 and 4. '‘Alternate reading and repeti- 
tions and responsals are far better than a long tedious 
prayer', ' as appears by the practice of ancient Christian 
churchesl If the people may take part in Hopkind why 
not Davids psalms, or in a litany ? 

5. ‘That there may be nothing in the Liturgy which 
may seem to countenance the observation of Lent as a 
religious fast.’ 

‘ The religious observation of Lent was a custo7n of the 
Churches of God! 

6. To omit the religious observation of Saints’ days 
and their vigils. 

It is of ecclesiastical, not divine institution, but it is 
agreeable to the Scripture and ancient. 

7. ‘ That there may be no such imposition of the 
Liturgy, as that the exercise of’ the gift of prayer ‘be 
totally excluded in any part of Public Worship’ ; and 
that ‘ it may be left to the discretion of the minister to 
omit part of it, as occasion shall require.’ 

This makes the Liturgy void, and may bring more 
mischief than good. 

8. That the new translation of the Bible should alone 
be used in the portions selected in the Prayer Book. 

9. That nothing be read in the church for lessons but 
the Holy Scriptures of the Old and New Testament 

This conies ill fro7n the advocates of preaching. ‘ It is 


^ The Litany was disliked for the 
shortness of the petitions, as were 
also the Collects ; and because the 
actual prayer is uttered by the people, 
which was thought ‘ not to be so 
consonant to Scripture, which makes 
the minister the mouth of the people 
to God in prayer.’ The meaning of 
* one solemn prayer’ was exemplified 


by Baxter, who composea such a 
prayer in his ‘ Reformation of the 
Liturgy,’ under the title of ‘The 
General Prayer’ [Reliq. Liturg. Vol. 
IV. pp. 36-43), and another form 
in the Appendix, entitled ‘ A Larger 
Litany, or General Prayer : to be 
used at discretion’ {Ibid. pp. 142- 
iS7k 


173 


The Siivoy 
Conference. 

General Ex- 
cejftions to 
the P7ayer 
Book. 



174 


THE PRAYER BOOK IN THE 


Thd Savoy 
Oonferflncfi. 

General Ex- 
ceptions to 
the Prayer 
Book. 


heartily to be wished that sermons were as good' as the 
Apocrypha, 

10. That no part of the Liturgy need be read at the 
communion-table but when the Holy Supper is ad- 
ministered. 

Unreasonable, ‘ since all the primitive Church used it, 
and if we do not observe that golden rule of the venerable 
Council of Nice “ Let ancient customs prevail till reason 
plamly requires the contrary P we shall give offence to sober 
Christians by a causeless departure from Catholic usage! 

11. To use the word ‘Minister,’ and not ‘ Priest ’ or 
‘ Curate,’ and ‘ Lord’s-day ’ instead of ‘ Sunday.’ 

Unreasonable, because there is a real disthiction between 
Priest and Deacon, ‘ Curate ’ is unobjectionable, and 
^Sunday' is ancmit, 

12. To amend the version of metrical Psalms. 

II. To alter obsolete words. 

14. That no portion of the Old Testament, or of the 
Acts of the Apostles, be called ‘ Epistles/ and read as 
such. 

15. To reform the offices, where ‘the phrase is such 
as presumes all persons within the communion of the 
Church to be regenerated, converted, and in an actual 
state of grace ; which, had ecclesiastical discipline been 
truly and vigorously executed . . . might be better 
supposed, but . . . cannot now be rationally admitted.’ 

[ The Bishops reply to this. The Church in her prayers 
tiseth 710 more offensive phrase tha 7 t S. Paid uses, when 
he writes to the Coinnthians, Galatians, and others, calling 
them in general the churches of God, sanctified in Christ 
Jesus, by vocation saints, amongst whom notwithstanding 
there ivere many who by their known sins {which the 
Apostle endeavoured to amend in them) were not properly 
such, yet he gives the denomination to the whole from the 



REIGN OF CHARLES II. 


^75 


greater part, to whom in charity it was due, and puts the 
rest in mind what they have by their baptism undertaken 
to be ; and our prayers and the phrase of them surely 
supposes no more thaJi that they are saints by calling, 
sanctified in Christ Jesus, by their baptism admitted into 
Christs congregation, and so to be reckoned members of 
that society, Ull either they shall separate themselves by 
wilful schism, or to be separated by legal ex commrmi cation; 
which they seem earyiestly to desire, a?id so do zve. 

16. Instead of the short collects, to have one method- 
ical and entire prayer composed out of many of them. 

17. The present Liturgy seems defective in forms of 
praise and thanksgiving ; in consisting very much of 
general expressions, such as ‘ to have our prayers heard, 
to be kept from all evil, to do God’s will ’ : the Con- 
fession does not ' clearly express original sin, nor suffi- 
ciently enumerate actual sins with their aggravations ’ ; 
and ‘ there is no preparatory prayer. . . for assistance or 
acceptance/ ‘ The Catechism is defective as to many 
necessary doctrines ’ ; ‘ some even of the essentials of 
Christianity not mentioned except in the Creed, and 
there not so explicit as ought to be in a Catechism/ 

The Bishops reply, There are ma?iy Thanksgknngs, 
Te Detim, Benedictus, Magnificat, Benedicite, Glory be to 
God on high, Therefore with Angels and Archangels, 
Glory be to the Father, besides occasional Thanksgivings 
after the Litany, of the frequency whereof timnselves else- 
where complain. The use of general expressions, as in 
confession of sin, is " the perfectioji of the Liturgy, the 
offices of which being intended for common and general 
services, would cease to be such by descending to particulars ' ; 
the general expressions objected to ay'e almost the very 
terms of the petitio/is of the Lord's Prayer. It is an evil 
custom springing from false doctrine, to use expressions 


The 

CoBfeTUM#. 


Gtneral EjC' 
cejftioHs to 
the Prayer 
Book. 



176 THE PRAYER BOOK IN THE 


The Savoy 
Cktnfereace. 

Central Ex- 
ceptions to 
t^ Prayer 
Book. 


Exceptions 
against par- 
ticiilarparfs 
of the 
Prayer 
Book, 


which may' lead people to think that original sin is not 
forgiven in Holy Baptism : yet original shi is clearly ac- 
knowledged in confessing that the desires of our own hearts 
render us miserable by following them,, &c, 

i8. The Surplice, the Cross in Baptism, and Kneeling 
at the Lord's Supper, are brought forward as the usual 
instances of ceremonies, judged unwarrantable by sundry 
learned and pious men, and exposing many orthodox 
pious, and peaceable ministers to the displeasure of their 
rulers. They must be fountains of evil, unless all his 
Majesty's subjects had the same subtility of judgment 
to discern even to a ceremony how far the power of man 
extends in the things of God. 

Obedience is a duty to the Churclis laws of decency and 
order: each is in itself defensible, and may fairly be 
imposed. 

The following exceptions were taken against par- 
ticular parts of the Prayer Book : — 

They wish the first rubric as to the place of service to 
be expressed as in the Book of 1552; and the second 
rubric about vestments and ornaments to be omitted. 

The Bishops dijfer and refer to ^ 18 above. 

The doxology to be always added to the Lord’s 
Prayer ; and this prayer not to be so often used. 

The Gloria Patri to be used only once in the Morning, 
and once in the Evening. 

* Rubric. And to the end the people may the better 
hear, in such places where they do sing, there shall the 
Lessons be sung in a plain tune, after the manner of 
distinct reading : and likewise the Ispistle and Gospel.' 
We know no warrant why they should be sung in any 
place, and conceive that the distinct reading of them 
with an audible voice tends more to the edification of 
the Church. 



REIGN OF CHARLES II. 


177 


The Bishops reply, The rubric directs only such shiging 
as is after the manner of distinct readmg, and we never 
heard of a7iy mconveyiience thereby?- 

To appoint some Psalm or Scripture hymn instead of 
the apocryphal Benedicite. 

In the Litany they object to the expressions, deadly 
sin, siiddeyi death, and all that travel. 

In the collects ; to omit the words ‘ this day,' in the 
collect for Christmas Day. 

Some other collects were named, ‘ as having in them 
divers things that we judge fit to be altered' ; some of 
which were altered, as were also others to which no 
objection was here raised. 

In the Communion Service : — 

The first rubric had directed intending communicants 
to ‘ signify their names to the Curate overnight, or else 
in the morning afore the beginning of morning Prayer, 
or immediately after.' It was objected that this notice 
was not sufficient ; and the rubric was altered to 'at 
least some time the day before.' 

They desire that the minister should have a full power 
to admit or repel communicants. 

They object to kneeling during the reading of the 
Commandments, and also to the petition after each 
Commandment, preferring that the minister should con- 
clude with a suitable prayer. 

They desire preaching to be more strictly enjoined, 
and that ministers should not be bound to ' Homilies 
hereafter to be set forth,' as things which are as yet but 
future and not in being. 

They object to the Offertory sentences, that two are 
apocryphal, and four of them more proper to draw out 
the people's bounty to their ministers, than their charity 
^ The rubric was omitted, when the book was reviewed by Convocation. 

N 


The iSavoy 
Coxxference 

Ejcceptiom 
against pa 
titular par 
of the 
Prayer 
Book. 


Exceptions 
against the 
Communion 
Office 



178 


THE PRAYER BOOK IH THE 


The Savoy 
Conference. 

Exceptions 
agxinst the 
Communion. 
Office. 


to the poor ; and to the Offertory itself, that collection 
for the poor may be better made at or a little before the 
departing of the communicants. 

The Exhortation, which was appointed to be read ‘ at 
certain times when the Curate shall see the people 
negligent to come to the Holy Communion,' is objected 
to as unseasonable to be read at the Communion. 

They object to the direction, ^ that no man should 
come to the Holy Communion but with a full trust in 
God’s mercy, and with a quiet conscience,’ as likely to 
discourage many from coming to the Sacrament, who 
lie under a doubting and troubled conscience. 

The Bishops reply. Certainly themselves cannot desire 
that men should come to the Holy Communion tvith a 
troubled conscience.^ and therefore have no reason to blame 
the Church for say mg it is requisite that 7nen come with a 
quiet conscience^ and prescribmg means for quieting thereof 

The General Confession in the name of the commu- 
nicants was directed to be made ^ either by one of them, 
or else by one of the ministers, or by the priest himself’ : 
they desire that this may be made by the minister only. 

To the rubric, that the priest or bishop, in reading the 
Absolution, should ' turn himself to the people/ they say, 

' The minister turning himself to the people is most con- 
venient throughout the whole ministration.’ 

Not so : when he speaks to them it is convenient that 
he Umi to timn : when he speaks for them to God, it is 
fit that they should all turn another %vay, as the ancient 
church ever did. 

As before in the collect for Christmas Day, they 
object to the word * this day ’ in the proper Preface for 
that day and Whitsunday. 

Of the Prayer ‘ in the name of all them that shall re- 
ceive the Communion,’ — ^ Grant that our sinful bodies 



REIGN OF CHARLES IL 


m 


may be made clean by his body, and our souls washed 
through his most precious blood,' — they observe that Exuptions 
these words seem to give a greater efficacy to the blood 
than to the body of Christ, and would have them altered 
thus — ‘ that our sinful souls and bodies may be cleansed 
through his precious body and blood, ’ 

The Bishops in reply 7'efer to the words of our Lord, 

‘ This is 7ny blood which is shed for you and for many for 
the remissio7i of sins, obsefuing that he saith 7iot so ex- 
plicitly of the body. 

Of the ‘ Prayer at the Consecration, ’ as they word it, 
they say, the manner of consecrating is not explicit 
enough, and the minister’s breaking of the bread is not 
so much as mentioned. 

Of the manner of distributing the elements, and the 
words used, they desire that the words of our Saviour may 
be used as near as may be ; and that the minister be 
not required to deliver the bread and wine into every 
communicant's hand, and to repeat the words to each 
one : also that the kneeling may be left free. 

AdminisU'ation to every particidar communicant with 
the words in the shigular number is most requisite, forso- 
much as it is the propf'iety of Sacraments to make par- 
ticular obsignation to each believer. 

To the rubric, that ‘ Every parishioner shall communi- 
cate at the least three times in the year,’ they say, For- 
asmuch as every parishioner is not duly qualified for 
the Lord's Supper, and those habitually prepared are 
not at all times actually disposed, but many may be 
hindered by the providence of God, and some by the 
distemper of their, spirits, we desire this rubric may be 
either wholly omitted, or thus altered : ‘ Every minister 
shall be bound to administer the Sacrament of the 
Lord’s Supper at least thrice a year, provided there be 



THE PRA YER BOORT m THE 


ISO 


Tli« Savoy 
Conference. 

Exceptions 
zgainsi the 
Comnmnion 
Service: '' 


Exceptions 
against the 
Baptismal 
Office. 


a due number of communicants manifesting their desires 
to receive.’ They also desire the Declaration, explana- 
tory of kneeling, in the second Prayer Book ‘ established 
by law as much as any other part ’ to be again restored 
to its place : to which the Bishops reply. This riih'ic is 
not in the Liturgy of Queen Elizabethyiior confiiined by 
law ; nor is there any great 7ieed of restoring it^ the world 
being now in more danger of pi^ofanation than of idolatry. 
Besides, the sense of it is declared sitfficiently in the 2Sth 
A i'^ticle of the Church of England. 

The Baptismal Office, and those parts of the Prayer 
Book connected with it, furnished special matter for ob- 
jection. The charitable conclusion of the Church, ‘ that 
Christ will favourably accept every infant to baptism 
that is presented by the Church according to our present 
order/ was opposed to the ministerial tyranny which the 
Puritan elders sought to exercise in the way of discipline 
and excommunication. Thus with regard to the subjects 
of baptism, they say, ' There being divers learned, pious, 
and peaceable ministers, who not only judge it unlawful 
to baptize children whose parents both of them are 
atheists, infidels, heretics, or unbaptized, but also such 
. whose parents are excommunicate persons, fornicators, 
or otherwise notorious and scandalous sinners ; we desire 
they may not be obliged to baptize the children of such, 
until they have made due profession of their repentance, 
We think this to be very hard and uncharitable and 
giving too arbitrary a povuer to the minister. 

Then, with regard to sponsors, they object that there 
is no mention of the parents ; they deny the right of any 
others not appointed by the parents to speak for the 
children and ‘desire that it may be left free to parents, 
whether they will have sureties to undertake for their 
children in baptism or no.’ 



REIGN OF CHARLES IL 

It is an erroneous doctrine^ and the ground of niajiy 
others^ that children have no other right to baptism than 
their parents' right. The ChiircJis primitive practice (S. 
Aug. Ep. 23^) forbids it to be left to the pleasure of the 
parents^ whether there shall be other sureties or no. 

Of the questions addressed to the sponsors they say, 

‘ We know not by what right the sureties do promise and 
answer in the name of the infant.* ‘ We desire that the 
two first interrogatories may be put to the parents to be 
answered in their own names, and the last propounded 
to the parents or pro-parents thus, “ Will you have this 
child baptized into this faith ? ** * 

If Guardiafts may contract for minors^ why 7ioi 
Sponsors ? \ 

They wish the font to be conspicuous. 

It sta 7 ids as it did m primitive times at or 7iear the 
Church door to signify that Baptism was the entra7ice 
into the Church fnystical. 

As to particular expressions in the service, they object 
to the notion of the sanctification of Jordan, or any other 
waters, to a sacramental use by Christ’s being baptized. 

If Jordan a 7 id all other waters be not so far sanctified 
by Christ as to be the matter of baptism, what authority 
have we to baptize ? a 7 id sure His baptism was ^dedicatio 
baptismil 

The words, ' may receive remission of sins by spiritual 
regeneration,* they would have to be, ‘ may be regener- 
ated and receive the remission of sins.* 

Most proper for Baptism is our Spiritual regent 7'atio7t, 
referring to S. John iii. ; Acts ii. 3, and the Nicene creed. 

The words of thanksgiving, ‘ that it hath pleased thee 
to regenerate this infant by thy Holy Spirit,* to be 

^ Epist. 98 : S. Augustine, Opp. n. 394, (ed. Bened. Par. 1836), xxxix. 
235 (ed. Caillau, Paris, 1842). , 


l8i 


The Saroy 
Conferesee. 

Exceptions 
against the 
Baptismal 
Office. 



THE PRAYER BOOK IN THE 


182 


The Savoy 
Conference. 

Exceptions 
against the 
' Baptismal 
Office, 


Exceptions 
against the 
Catechism. 


Otherwise expressed, since we cannot in faith say that 
every child that is baptized is regenerated by God’s 
Holy Spirit ; at least it is a disputable point. 

Seeing that God's sacraments have their effects,, where 
the receiver doth not ^ ponere obicem^ put any bar against 
them izvhich children cannot do) zve may say in faith of 
every child that is baptized, that it is regenerated by God's 
Holy Spirit ; and the denial of it tends to afiabaptism, and 
the contempt of this holy sacrament, as nothing worthy, nor 
material whether it be administered to children or no. 

Of Private Baptism they say, We desire that baptism 
may not be administered in a private place at any time, 
unless by a lawful minister, and in the presence of a 
competent number ; that where it is evident that any 
child hath been so baptized, no part of the administration 
may be reiterated in public, under any limitations : and 
therefore we see no need of any Liturgy in that case. 

We think it fit that children should be baptized in 
private rather than 710 f at all ; and as to the service, 
nothing done m private is reiterated m public. 

In the Catechism, they desire the opening questions 
to be altered, but only, as it seems, for the temporary 
reason, because the far greater number of persons bap- 
tized within the last twenty years had no godfathers or 
godmothers at their baptism. The third answer they 
conceive might be more safely expres.sed thus : ' Where- 
in I was visibly admitted into the number of the members 
of Christ, the children of God, and the heirs (rather than 
inheritors"') of the kingdom of heaven.’ To the 
answer, declaring our duty towards God, they would add 
at the end, ‘ particularly on the Lord’s-day ’ ; for the 
reason that otherwise there was nothing in all the 
answer referring to the Fourth Commandment. In the 
latter portion, upon the Sacraments, they would have 



REIGN OF CHARLES IL 

the first answer to be, ‘Two only, Baptism and the 
Lord’s Supper.’ Of the baptismal answers they say, 
We desire that the entering infants into God’s covenant 
may be more warily expressed, and that the words may 
not seem to found their baptism upon a really actual 
faith and repentance of their own ; and we desire that a 
promise may not be taken for a performance of such 
faith and repentance ; and especially that it be not 
asserted that they perform these by the promise of their 
sureties, it being to the seed of believers that the 
covenant of God is made, and not (that we can find) to 
all that have such believing sureties, who are neither 
parents nor pro-parents of the child.^ 

The effect of childrefi^s haptisvi does not depend on 
the faith and repejitance either of them or of their 
sponsors^ but tipon the ordmance a7id institution of Christ, 

They approve, however, generally of this portion of 
the Catechism, that the doctrine of the Sacraments is 
much more fully and particularly delivered than the other 
parts, in short answers fitted to the memories of children : 
therefore they propose a more distinct and full application 
of the Creed, the Commandments, and the Lord’s Prayer : 
and to add ‘ somewhat particularly concerning the nature 
of faith, repentance, the two covenants, justification, 
sanctification, adoption, and regeneration.’ 

The catechism is designedly shoiL 

For Confirmation, they conceive that it is not a suf- 
ficient qualification that children be able memoriter to 
repeat the Creed, the Lord’s Prayer, and the Ten Com- 
mandments, and to answer to some questions of this 
short Catechism ; for it is often found that children are 

^ The answer here referred to had their names : which, when they come 
been expressed in 1604, ‘Yes; they to age, themselves are bound to 
do perform them by their sureties, perform/ 
who promise and vow them both in 


183 


Tie Savo7 
Conference. 

Exceptions 
against the 
Catechism'. 


Exceptions 
against Con- 
firmation. 



184 


The Savoy 
Conference. 

Exceptions 
against Con 
fiYmcttion. 


THE PRAYER BOOK IN THE 

able to do this at four or five years old ; and it crosses 
what is said in another rubric, ordaining that Confirma- 
tion should be ministered unto them that are of perfect 
age, that they being instructed in the Christian religion 
should openly profess their own faith, and promise to be 
obedient to the will of God ; and therefore they desire 
that none may be confirmed but according to his Majesty’s 
Declaration (October 25, 1660) — 'That Confirmation be 
rightly and solemnly performed, by the information and 
with the consent of the minister of the place.’ 

The requirement is a minhniim. 

They object to the words of the rubric, declaring that 
' children being baptized have all things necessary for 
their salvation,’ as dangerous as to the misleading of the 
vulgar ; although they charitably suppose the meaning 
of these words was only to exclude the necessity of any 
other sacraments to baptized infants. 

There is ?io dmiger in keeping the words ^ but ojily in 
wishing to expunge them. 

They object also to the mention of a godfather or 
godmother, seeing no need of them either at baptism 
or confirmation. 

The words of the ' Prayer before the Imposition of 
Hands ’ suppose that all the children who are brought 
to be confirmed have the Spirit of Christ, and the 
forgiveness of all their sins ; whereas a great number 
of children at that age, having committed many sins 
since their baptism, do show no evidence of serious 
repentance, or of any special saving grace ; and there- 
fore this Confirmation (if administered to such) would 
be a perilous and gross abuse. To which the Bishops 
reply, It supposeth^ and that truly, that all children were 
at their baptism regenerate by water ayid the Holy Ghost, 
and had given unto them the forgiveness of all their sins ; 



REIGN OF CHARLES 11. 

a7id it is charitably presumed that^ notwithsiandhig the 
frailties and slips of their childhood, they have not totally 
lost what was in baptism conferred tipon them ; a7id 
therefore adds, ‘ St^^engthen them, we beseech thee, O Lord, 
%vith the Holy Ghost the Comforter, and daily increase in 
the^n thy manifold gifts of g^^ace, &'cl No7ie that lives m 
open sin ought to be cohfir7ned. 

They also object that the Imposition of Hands by the 
Bishop seems to put a higher value upon Confirmation 
than upon Baptism or the Lord’s Supper. 

Co7if7'77iatio7i is 7'ese7'ved to the Bishop as of old, arid 
our chu7xh doth eve7yzvhe7'e profess to co7ifo7nn to the 
Catholic usages of the p7n7nitive tif7ies,f 7^0771 which cause- 
lessly to depart argues rather love of co7tte7ition thaji of 
peace : aiid 07i the co7it7'ary the 7nost necessaty or'dhiajices 
are those least 7'esi7ncted. 

They desire that the practice of the Apostles may not ! 
be alleged as a ground of this imposition of hands for 
the confirmation of children, and that imposition of hands 
may not be made a sign to certify children of God’s 
grace and favour towards them, because this seems to 
speak it a sacrament, on both points alleging Article 

XXV. 

It is the apostolic oi^dmance, and yoti mishit e 7 p 7 ^et the 
A rticle. 

They urge that Confirmation may not be made so 
necessary to the Holy Communion as that none should 
be admitted to it unless they be confirmed. 

There is no inco7ivenience, and you elsewhei'e desBe this 
very thing. 

In the Marriage Service, they desire that the ring may 
be left indifferent : some other words to bemused instead 
of * woi'ship ’ and ^ deparC , — which old word, they say, is 
improperly used : the declaration in the name of the 


185 


The Savoy 
Conference. 

Exceptions 
against Con- 
firmation. 


Exceptions 
against the 
Marriage 
Service, 



i86 


Th« Savoy 
Conference, 


i/te yisita- 
iion of the 
Sick, 


and Burial 
cf the Dead. 


THE PRA YER BOOK IN THE 

Trinity to be omitted, lest it should seem to favour 
those who count matrimony a sacrament ; to omit the 
change of place and posture directed in the middle of 
the service : to alter or omit the words ‘ consecrated the 
state of matrimony to such an excellent mystery' seeing 
the institution of marriage was before the Fall, and so 
before the promise of Christ ; and also for that it seems 
to countenance the opinion of making matrimony a 
sacrament : and to omit the direction for Communion 
on the day of marriage. 

In the ‘ Order for the Visitation of the Sick,' they 
desire a greater liberty in the prayer as well as in the 
exhortation ; and that the form of the Absolution be 
declarative and conditional, as ‘ I pronounce thee 
absolved,' instead of ‘ I absolve thee,' and * If thou dost 
truly repent and believe ' ; and that it may only be 
recommended to the minister to be used or omitted as 
he shall see occasion. 

The giving of absolution must not depend upon the 
ministers pleasure, but on the sick man's penitence. The 
form is closer to S. fohn xx. than the amendment. 

Also, of the ' Communion of the Sick,' they propose 
that the minister be not enjoined to administer the 
sacrament to every sick person that shall desire it, but 
only as he shall judge expedient. 

He must not deny the viaticum to any who ^ humbly 
desire it ' being presumably penitent and prepared. 

In the * Order for the Burial of the Dead,' they desire 
the insertion of a rubric declaring that the prayers and 
exhortations are not for the benefit of the dead, but only 
for the instruction and comfort of the living ; and that 
ministers may be allowed to perform the whole service 
in the church if they think fit, for the preventing of 
inconveniences which many times both ministers and 



REIGN OF CHARLES II. 

people are exposed unto by standing in the open air. 
Also some expressions are objected to, that they cannot 
in truth be said of persons living and dying in open and 
notorious sin ; that they may harden the wicked, and are 
inconsistent with the largest rational charity ; and more 
than this, that they cannot be used with respect to those 
persons who have not by their actual repentance given 
any ground for the hope of their blessed estate. 

It is better to be charitable a7id hope the best than rashly 
to condemn. 

In the Churching they desired a change of place, a 
change of psalm, a penitential Versicle to be used in 
case of adultery or fornication, and the omission of the 
offering. 

The place is conspicuous and good and is suitable to her 
makmg a7i offering, ht case of sin penance must be done 
first. 

The Bishops, after rephdng at length to these objec- 
tions, ended by stating the following concessions, which 
they were willing to make in the way of alterations in 
the Prayer Book.^ 

1. We are willing that all the Epistles and Gospels 
be used according to the last translation. 

2. That when anything is read for an Epistle which 
is not in the Epistles, the superscription shall be, ' For 
the Epistle.' 

3. That the Psalms be collated with the former 
translation mentioned in the rubric, and printed accord- 
ing to it. 

4. That the words, ' this day,' both in the Collects 
and Prefaces, be used only upon the day itself ; and for 
the following days it be said, ‘ as about this time.' 

5. That a longer time be required for signification 

* Cardwell, Conferences, p! 362. 


187 


The Bavoj 
Conference. 


Concessions 
of the 
Bishofs. 



i88 


The SAVoy- 
Conference. 

Concessions 
of the 
Bishops. 


THE PR A YER BOOK IK THE 

of the names of the communicants ; and the words of 
the rubric be changed into these, ‘at least some time 
the day before/ 

6. That the power of keeping scandalous sinners 
from the Communion may be expressed in the rubric, 
according to the 26th and 27th Canons ; so the minister 
be obliged to give an account of the same immediately 
after to the Ordinary. 

7. That the whole Preface be prefixed to the Com- 
mandments. 

8. That the second Exhortation be read some Sunday 
or Holy Day before the celebration of the Communion, 
at the discretion of the minister. 

9. That the General Confession at the Communion 
be pronounced by one of the ministers, the people saying 
after him, all kneeling humbly upon their knees. 

10. That the manner of consecrating the elements 
may be made more explicit and express, and to that 
purpose these words be put into the rubric, ‘ Then shall 
he put his hand upon the bread and break it,' ‘ Then 
shall he put his hand unto the cup.' 

11. That if the font be so placed as the congregation 
cannot hear, it may be referred to the Ordinary to place 
it more conveniently. 

12. That those words, ‘Yes, they do perform those, 
&c.,’ may be altered thus, ‘ Because they promise them 
both by their sureties.' 

13. That the words of the last rubric before the 
Catechism may be thus altered, ‘ that children being 
baptized have all things necessary for their salvation, 
and dying before they commit any actual sins, be un- 
doubtedly saved, though they be not confirmed.' 

14. That to the rubric after Confirmation the.se words 
may be added, ‘ or be ready and desirous to be confirmed.' 



REIGN OF CHARLES 11. 


189 


15. That those words, ‘ with my body I thee worship, 
may be altered thus, ‘ with my body I thee honour.’ 

16. That those words/ till death us depart/ be thus 
altered, ‘ till death us do part’ 

17. That the words, ‘sure and certain,’ may be left 
out 

Of these changes of phrases, or minute improvements 
of rubric, there is hardly one of any great importance. 
The Bishops, conscious of their own power and of the 
captiousness of the opposition, felt that they were not 
called upon by any plea of tender consciences to adopt 
alterations of which they did not recognize the clear j 
necessity. They therefore took up a strong and un- 
yielding position behind primitive custom and Catholic 
usage. They also knew that it was vain to assent to j 
any real changes ; for that, if they granted all the pro- 
posals of the Ministers, and altered all the ceremonies 
and phrases objected to, the Prayer Book would still be 
deemed an intolerable burden, so long as its use in any 
shape was to be constantly and vigorously enforced.^ 
The Puritans required the free exercise of the gift of 
prayer in every part of Public Worship, and contended 
that, whatever alterations might be made in the Book, it 
should be left to the discretion of the minister to omit 
any part of its appointed services.^ 


The 8a.Toy 
Conftrenee. 


The inie 
character 
of the 
conJiicU 


^ See the Answer of the Bishops gift, to the dishonour of God and 
on the head of Ceremonies. Card- scorn of religion, being far greater 
well, Conferences^ p. 345. than the pretended good of exercising 

- Exceptions, § 7 above, p, 173. the gift, it is fit that they who desire 
The Bishops had seen the results such liberty in public devotions 
of the ‘ exercise of the gift ’ in its should first give the Church security, 
utmost freedom. They say of it that no private opinions should be 
in their reply (Cardwell, p. 341), put into their prayers, as is desired 
‘ The mischiefs that come by idle, in the first proposal ; and that no- 
impertinent, ridiculous, sometimes thing contrary to the faith should be 
seditious, impious, and blasphemous uttered before God, or offered up to 
expressions, under pretence of the him in the church.’’ 



19 ° 


THE PRAYER BOOK IN THE 


Thft Savo7 
Ctnferenca. 

Additio7ial 
forms of 
prayer to be 
inserted in 
the Prayer 
Book. 


Baxter coni' 
poses * The 
Reforma- 
tion of the 
Liturgy^' 


Besides making such alterations in the Prayer Book 
as should be thought necessary, the King's Warrant 
authorized the Commissioners to insert ' some additional 
forms, in the Scripture phrase as near as might be, 
suited to the nature of the several parts of worship.’ 
Therefore when the Ministers delivered to the Bishops 
their paper of exceptions against the existing Prayer 
Book, they said that they had made a considerable pro- 
gress in preparing new forms, and should (by God’s 
assistance) offer them to the reverend Commissioners 
with all convenient speed. This portion of their labours 
was undertaken by Richard Baxter. Whether he had 
ever any idea of composing forms of prayer, to be 
inserted among the Collects of the Prayer Book, so 
that the same book might be used in Public Worship 
by Puritans and Churchmen, while each party retained 
their essential differences, is very doubtful. He thought 
amendment all but hopeless in a book of which the 
framework and the matter of the prayers had respect to 
primitive models ; and, to express his own ideas of a 
befitting Christian worship, he composed an entirely 
new Directory of service, under the title of The Reforma- 
tion of the Litiij’-gy} This with some slight alterations 


^ * The work is described as the 
labour of little more than a fort- 
night — a suggestion by no means 
incredible ; for, spite of the praise 
bestowed on it by his biographer, 
that “few better Liturgies exist” 
(Orme’s Life of Baxter., rr. p. 420), 
a less desultory performance might 
have been expected from a mind so 
used to composition, and on an oc- 
casion so urgently calling for the 
exercise of wisdom and deliberation. 
The method he pursued in its com- 
position was to follow the Lord’s 
Prayer and the Ten Commandments : 
but “my leisure,” he owns, “was 


too short for the doing of it with 
that accurateness which a business 
of that nature doth require, or for 
the consulting with men and aulhors. 
I could not have time to make use 
of any book save the Bible and my 
Concordance ; comparing all with 
the Assembly’s Directory, and the 
Book of Common Prayer, an<l Ilam- 
mond L’ Estrange.” [Reliquitp Bax- 
teriancE, ii. p. 306. ) ’ See Hall RcUquia 
Libirgicce, Tntrod. p. xlvii. The fourth 
volume of this work contains a re- 
print of Baxter’s Reformation of the 
Liturgy. 



REIGN OF CHARLES IL 


191 


was accepted by the Presbyterian Committee, and pre- 
sented to the Bishops with A Petition for Peace} which 
was for the most part a lengthy repetition of the Puritan 
wail, which had been going on for a hundred years, 
against set forms of prayer and ceremonial. If the 
Prayer Book was to be tolerated by the Puritans, their 
new Liturgy must also be allowed, so that either of them 
might be used at the discretion of the minister ; they 
Sfeo desired freedom from subscription, oaths, and cer^ 
monies ; and ^demanded that no ordination, whether 

* solute or conditional, should be required from any 
already been ordained by the parochpl 

of Cor ^ \ 

orocee work was to compile a lengthy rejoindt-r 

seriatim to the reply which the Bishops had fully and 
finally made to the series of Presbyterian objections, 
^ ihout any hope indeed of obtaining the concessions he 
desired, but rather to express the fulness of his indig- 
nation against the Bishops and the Prayer Book.^ After 
these vain disputes, only ten days remained of the time 
limited by the Royal Commission for the Conference. 
The Nonconformists then desired a personal discussion 
upon the subject of the paper which had been exchanged ; 
4nd after two days’ debate it was agreed to. Bishop 
Cosin produced a paper, ‘ as from a considerable 
person,’^ proposing that the complainers should dis- 
tinguish between what they taxed as contrary to the 
Word of God in the Book of Common Prayer and what 
they opposed merely as inexpedient, and that refer- 
ence should then be made to -convocation to give a final 

^ Documents re^af big to A. of U, ^ Doc, relating to A. of U, 
ao. xvn. Cardwell, Conferences^ p. no. xvrir. See Cardwell, Confer- 
261. ^ See also Roger L’Estrange’s ences^ p. 263, note, 
scathing reply, The Relapsed Apos~ ® Ibid. p. 265. Documents relat- 
tate^ 1661. ingto A. of U, no. XIX. 


Savoy 

(Tonference. 

'with a 
Petition for 
Peace. 


Baxter's Re- 
joinder to 
the Rejly oj 
I the Bishojs 



192 


THE PRAYER BOOK IN THE 


The SJLVoy 
C'xn.ference. 

E>s[ht parti- 
culars in the 
Prayer Book 
alleged as 
sinjui. ' , 


decision : whereupon eight particulars ^ were alleged as 
contrary to the Word of God. The last week was spent 
in a particular dispute ^ between Dr. Pearson, Dr. Gun- 
ning, and Dr. Sparrow on one side against Dr. Bates, Dr. 
Jacomb, and Mr. Baxter on the other side, carrying on 
the disputation in writing and taking the particular 
instance of kneeling at the Communion.^ On tho 
(:losing day a final Reply was given in by Baxter,'* but it 
\V 3 iS never answered and there was nothing to be gained 


by further discussion. And thus the last Conkfcnce 
en^ded on Monday the 24th of July, 1661, with the 
re^mlt that could reasonably have been expectecUgH 
P|:esbyterians had an opportunity of showing tL 
t/tactable spirit in the cavillings of Baxter, which ai 
|^^*some influential persons who were previousl^TlSisposec 
to treat them tenderly. They showed also that thei: 
hostility to the Prayer Book was irreconcilable though 


^ They were these : — 

1. That no minister be admitted 
to baptize without the transient image 
of the cross. 

2. That no minister be permitted 
to exercise his office that dares not 
wear a surplice. 

3. That none be admitted to the 
Communion that dare not receive it 
kneeling. 

4. That ministers be forced to 
pronounce all baptized infants to 
be regenerate by the Holy Ghost, 
whether they be the children of 
Christians or not. 

5. That niiiiisters be forced to 
deliver the sacrament of the body 
and blood of Christ unto the unfit, 
and that with personal application, 
putting it into their hands ; and that 
such are forced to receive it, though 
against their own wills, in the con- 
science of their impenitency. 

6. That ministers be forced to 
absolve the unfit. 




7. That they are forq 
thanks for all whom they 

8. That none may be 
that dare not subscribe 

is nothing in the Commo. 

Book, the Book of Ordinativ. 
the Thirty-nine Articles, that ^ 
trary to the Word of God. 

It must be added, that th* 
was delivered by the three di.spiuv.. 
in their own name only ; for here thej 
would not pretend to represent thei' 
party. Baxter desired to add tw 
more points, but they were left ocit. 

- See the Petition to the Kint^ in 
Docu/nent? 7 'elating to A- of U, p. 
381. 


^ Ibid. nos. XX. and xxi. cp. Card- 
well, Conferences^ p. 364. 

The other chief point debated was 
the sense of Rom. xiv. i — 3 ; Collier, 
vni. 885, and see Doc. no. xx. 

^ Dociwients relating to A. of U. 
no. XXII. 



REIGN OF CHARLES Jl. 


»93 


It only rested on small reasons, on phrases misinter- E<iTW<mi>T 

preted, or on doctrines opposed to Catholic truth.^ — 

In the meanwhile, Convocation had assembled on the 
Bth of May, i66i.^ The first business was to prepare a 
Form of Prayer with Thanksgiving for the 29th of May, 
the anniversary of the King's birth and restoration, and 
also an office for the Baptism of Adults, which was 
found necessary from the great neglect of religious 
ordinances during the Rebellion.^ Other steps were 
also taken towards the Revision of Canons and the 
drawing up of Visitation articles. But as yet nothing 
was done as regards the Prayer Book. In the House 
of Commons, on June 25, notice was first taken of the 
proceedings at the Conference; a Committee was ap- 
pointed to make search for the original of King 
Edward's Second Service book,^ ^and to provide for 
an • effectual conformity to the Liturgy of the Church 
for the time to come' ; and a Bill for Uniformity passed 
the Commons (July 9), to which was annexed the Prayer 
Book of 1604^ : but in view of what was going forward 
in Convocation this was delayed until the following 
February in the House of Lords. 

^ They ultimately admitted that ® Cardwell, Cmiferences, p. 370 ; 
while nothing must be imposed con- Synodalia, ii. 641, 642. 
trary to the Word of God, other and The Acts of the Convocation are 
lawful commands should be obeyed : given in full in Cardwell’s Synodaiia, 
but their tender consciences judged ii. 631 and ff.; cp. Parker’s 
tlfie Church’s order unlawful and tion^ Ixxxvii. 

contrary to the Word of God. See ^ This had been referred to by the 
Peiition to the King at the close of Presbyterians at the Conference, as 
Conference, in Documents relating containing matter which they wished 

A, of U. no. XXII. to have replaced in the Prayer-Book : 

^ There was at first some danger such as the first rubrics concerning 
that Convocation might not be sum- vestments, &c., and the declaration 
moned, and all be left to the Confer- about kneeling at the Communion, 
ence. See a letter from Heylyn Cardwell, Conferences, p. 376. 
protesting against such a course, in ^ Two prayers before the reading 
ojnsequence of which it was aban- Psalms were to be omitted. They 
doned, and Convocation summoned, were unauthorized additions after the 
Collier, viii. 886. end of the Commination Service in 



194 


THE PRAYER BOOK IN THE ♦ 


Revision by 
Convocation, 


In Pitrlia- 
ment. 


The second session of this royalist Parliament began 
November 20, and Convocation reassembled on the 
following day, when the King’s Letters were read, 
directing the revision of the Common Prayer, and a 
Committee of Bishops^ was appointed for the purpose. 
The business, however, had been foreseen, and the Com- 
mittee seems to have at once reported that the prepar- 
ations were already made, and that the whole House 
might proceed to the work of revision. On Saturday, 
November 23, a portion of the Book with the correc- 
tions of the Bishops was delivered to the prolocutor of 
the Lower House, and the remainder on the following 
Wednesday, when the first portion was returned from 
the Lower House, with a schedule of amendments there 
made. The whole work was speedily completed, and on 
the 20th of December, 1661, the Book of Common 
Prayer was adopted and subscribed by the Clergy of 
both Houses of Convocation, and of both provinces.- 
On January 14, the House of Lords began the 
consideration of the Commons’ Act of Uniformity: 
on the 28th following the Commons urged the Lords 


the edition annexed. The temper 
of the House may be judged from 
the Speech of Lord Chanceflor Hyde 
at the opening of Parliament, Collier, 
vin. 888. 

^ Cosin, Bishop of Durham, Wren 
of Ely, Skinner of Oxford, Warner 
of Rochester, Henchman of Salisbury, 
Morley of Worcester, Sanderson of 
Lincoln, and Nicholson of Clou- 
cester. 

" Cardwell, Conferem'es^ p. 372. 
Synodalia^ n. 666. The writ for 
summoning the Northern Convoca- 
tion was directed (June lo) to Arch- 
bishop PTewen ; and Nov. 30, a 
King’s LeUer of Nov. 22 empowered 
this Syno(i to review the Common 
Prayer and Ordinal. Parker, Intro- 


ihution., p. Ixxxvi. The Bishops of the 
Northern province were already in 
London, and sitting in consultation 
with the Southern bishops. For con- 
venience and despatch of business, 
the Lower House agreed to make 
proxies to transact in their names 
with the province of Ciutterbury ; 
obliging themselves lo abi<le by their 
vote, umler the forfeiture of all their 
goods and chattels. They did not, 
however, resign their activity in the 
matter, but sent Up a paper of sug- 
gestions to their Upper House in 
London ; Parker, Introd, ccccxxxi, 
]Qyc.tsEn^lish ^Hynods^ p)). 709 and ft. 

The MS. copy which was signed has 
been published in facsimile (1891). 
See Additional Note, p. 204. 



REIGN OF CHARLES IL 

— 

to greater expedition, on the 29th the Bishops in Con- 
vocation discussed the Bill, and thenceforward the 
House of Lords stayed proceedings till the Revised 
Book should be brought in. This was done with a 
Royal Message on February 25.^ The book was not 
discussed or amended in either House, but read and 
annexed to the Act of Uniformity instead of the Book 
of 1604. The Act itself was much debated and amended 
and only passed the Lords on April 9 ; further amend- 
ments were made in the Commons,^ and then, after a 
Conference, accepted by the Lords, so that finally the 
Bill received the royal assent on the 19th of May, 
1662.^ The Church’s book thus received the civil 
sanction, and the State thought good by an Act of 
Uniformity to enforce it and to afifix penalties to the 
non-observance of it. But in doing so the greatest care 
was taken not to encroach upon the rights of the Church 
or her spiritual liberty.^ 

Great pains were taken with this revision ; about 600 
alterations of every kind were made ; and Mr. Sancroft 
was appointed by Convocation (March 8) to super- 
intend the printing of the Book, with Mr. Scattergood 
and Mr. Dillingham to gorrect the press.^ Certain 
printed copies having been examined and carefully cor- 
rected by Commissioners appointed for the purpose, 
were certified by them, and exemplified under the Great 

^ Printed with the Proceedings in decided to receive them without 
Parliament in Doamients relatmg to discussion, on a di\nsion of 96 to 90 ; 
the A. of ( 7 . p. 414. Parker, p. cccctix. they then divided again on the ques- 

^ When the Bill was returned with tion whether they had the power of 
the revised Book, which it was well reconsidering such corrections, and 
known had been amended in Con- affirmed their own power to do so, 
vocation from a copy of 1636, the had they so desired. 

Commons ordered a close comparison ® Gee and Plardy, Doc, CXVii. 
of the Books of the two periods : Documents relating to A. of U xxiv. 
and, April 16, they put the question, ^ See Additional Note, p. £04. 

whether they should reconsider the ® See the Acta in SynodaRa or in 
amendments of Convocation ; they Gibson’s Synodus Anflicanui 

O 2 


195 


PuiiAiaeiit 

tajrsction 


Puhlication. 


The Sealed 
Books. 



ig6 


THE PRAYER BOOK IN THE 


^BuaftTy 
of tlte 
AltoT^tions, 


The Pre- 
face, 


Marmag 
and Evening 
Prayer, 


Occasional 

Prayers,, 


Callecls, 


Seal : and one of these Sealed Books, annexed to a 
printed copy of the Act of Uniformity, was ordered to 
be obtained by the respective deans and chapters of 
every cathedral or collegiate church before the 25 th of 
December ; and a similar copy to be delivered into the 
respective Courts at Westminster, and into the Tower 
of London, to be preserved for ever among the records^ 
The following are the most important alterations in- 
troduced into the Prayer Book at this revision.^ The 
Preface was prefixed, and the original Preface (1549) 
followed as a chapter ‘Concerning the Service of 
the Church.’ The extracts from the Bible, except the 
Psalter, the Ten Commandments, and some portions in 
the Communion Service, were taken generally from the 
version of 1 61 1. The Absolution at Mattins and Even- 
song was ordered to be pronounced by the Priest instead 
of the Minister. The ‘ five prayers ’ were printed at 
the end of the Order of Morning and Evening Service. 
In the Litany, the words ‘ rebellion ’ and ‘ schism ’ were 
added to the petition against ‘sedition.’ The words, 

‘ bishops, priests, and deacons,’ were substituted for 
‘ bishops, pastors, and ministers of the Church.’ Among 
the Occasional Prayers were introduced the two Ember 
prayers, the Prayer for the High Court of Parliament, 
the Prayer for all Conditions of Men, also the General 
Thanksgiving, and a Thanksgiving for the Restoration 
of Public Peace at Home New Collects were appointed 
for the third Sunday in Advent, and for S. Stephen’s 
Day : a Collect, Epistle, and Gospel were provided for a 
sixth Sunday after the Epiphany : and a distinct Collect 


^ Parker, fnirodtictton, p. clx. ^ See Cardwell, Conferences,^ p- 
A reprint of the ‘ Sealed Book ’ has 380 ; also ‘ the Preface ’ to the 
been published by the Ecclesiastical Book of Common Prayer, stating 
History Society. For the MS. books, the general aim ^of the alterations, 
see Additional Note. p. 204. 



REIGN OF CHARLES II. 


197 


for Easter-even : in several places the word ‘ church ’ 
was used for ‘congregation.’ The Gospel for the Sunday 
after Christmas was shortened by the omission of the 
genealogy ; as also those for the Sunday next before 
Easter, and for Good Friday, which had contained the 
Second Lesson for the day : an Epistle was provided for 
the day of the Purification ; the Anthems for Easter 
Day were enlarged. In the Communion- Service, the 
commemoration of the departed was added to the prayer 
for the Church Militant : the rubrics preceding this prayer : 
were now altered on the lines of the Liturgy prepared 
for Scotland (1637), directing the presentation of the 
alms, and the placing of the bread and wine upon the 
Table, this latter being also taken from IS49- The first 
e.xhortation was inserted where it stands, giving warning 
of the Communion, instead of being read sometimes at 
the Communion. The rubric was added before the 
Prayer of Consecration, directing the priest so to order 
the bread and wine that he may with decency break 
the bread and take the cup. The rubrics were added 
prescribing the Manual Acts in consecration, the form 
of con.secrating additional bread and wine, if needed, 
and the covering of the remainder of the consecrated 
elements with a fair linen cloth. The Order of the 
Council of 1552, respecting kneeling at Communion, 
which had been removed by Queen Eli7.abeth, was now 
replaced, but the words ‘corporal presence’ were sub- 
stituted for ‘ real and essential presence,’ and it thus 
became a defence of the doctrine of the Real Presence 
instead of a denial of it. 

Some careful amendments were made in the Baptismal 
Offices : the inquiry as to obedience was added to the ex- 
amination of sponsors ; and the declaration, which had 
formed part of the Preface to the Confirmation Service, 


SttzniBiUT 
of tbe 
Alterationi. 


Communion 

Office. 


Baptismal 

Offices. 



THE PRAYER BOOK IN THE 


s«Em«rr of the undoubted salvation of baptized infants dying 
they commit actual sin, and a reference to the 
xxxth canon (1604) for the meaning of the sign of the 
cross, were placed at the end of the Office of Public 
Baptism. An Office for the Administration of Baptism 
to such as were of riper years was added. The Catechism 
Odasionai was Separated from the Order of Confirmation. 

The first rubric explaining the end of Confirmation 
was now appointed to be read as the Preface to the Ser- 
vice, followed, in place of the catechism, by the inquiry 
of renewal and ratification of the baptismal vow. A form 
was now appointed for the publication of Banns of Mar- 
riage, and the particular ‘ time of service ' to be ‘ imme- 
diately before’ the Offertory Sentences. The Order 
following the last Blessing, ‘ Then shall begin the Com- 
munion,’ was omitted ; and the final rubric, that ‘ the 
new married persons, the same day of their marriage, 
must receive the Holy Communion,’ was altered to a 
declaration that it is convenient so to do either then or 
at the first opportunity after their marriage. 

In the Visitation of the Sick instead of a reference to 
‘ Peter’s vdfe’s mother, and the captain’s servant,’ the 
petition for the sanctification of sickness was inserted in 
the prayer before the Exhortation : and the words, ‘ if he 
humbly and heartily desire it,’ were added to the rubric 
respecting absolution. The final benediction, and the 
occasional prayers, were now added. The form of 
service for the Communion of the Sick was more clearly 
directed to begin with the Proper Collect, Epistle, and 
Gospel, and then to pass to the part of the public office 
beginning with * Ye that do truly,’ &c. In the Order for 
Burial, the first rubric was added respecting persons un- 
j baptized or excommunicate. The Psalms and Lesson 
1 were appointed to be read in the church, according to 



REIGN OF CHARLES IL 


the rubric of 1 549. The name of the deceased was 
omitted in the prayer at the grave. In the Churching 
Service new Psalms were appointed. The Commination 
was directed to be used on the first day of Lent ^ 

In the Ordinal a special Gospel was appointed at the ^ 
Ordering of Deacons, and besides similar changes in the 
Ordering of Priests and the Consecration of Bishops and 
some transposition of the parts of the former, Cosin’s 
translation of Veni Creator was added, and the descrip- 
tion of the office was inserted into the formula, Receive 
the Holy Ghost for the office and work of a Priest (Bishof) 
now committed^ &c. Forms of Prayer, were supplied to be 
used at Sea, and for the 30th of January, and the 29th of 
May, and the Service for the 5th of Novemberwas altered^ 
Thus the Book remained the same Book of Common 
Prayer, as to all its distinctive features. The alterations 
fall under four general heads.- (i) The language was 
made more smooth by verbal changes and slight trans- 
positions ; (2) some rubrics were made clearer for the 
direction of priests to whom the ‘ customary manner ’ of 
former years was unknown ; (3) the selected portions 
of Scripture were taken from the best translation. (4) 
some new services were added, which had become 
necessary from the circumstances of the time : such as 
that for Adult Baptism, to meet the case of converts 
from Anabaptism at home, and from heathenism in the 
^ Plantations ' ; and that for use at sea, to meet the re- 
quirements of the rapidly increasing trade and na\y of 
the country. But while all this was done with scrupulous 
care, it seems that small regard was paid to the objec- 
tions of the Puritans.^ The Bishops rejected them, as 

^ Cf. Joyce, English Synods, p. ® Some changes were made in 
716, note, order to avoid the appcai'ance of 

2 The Bishops’ classification of favouring the Presbyterian form of 
them in the Preface. Church-government : thus, * church,’ 


13? 


SttlQBUbTT 

Of tiie 

Alteratioos. 

The OrdT 

7iai. 


Rerieiv 
of the 

A He rat tens. 



THE PEA VET BOOK IN THE 


2qo 


Wsmauxj 
»r the 
nUrzUtm, 


they expltiined in the new Preface, on the ground that 
they ‘ were either of dangerous consequence (as secretly 
striking at some established Doctrine or laudable Prac- 
tice of the Churclr of England or indeed of the whole 
Catholick Church of Christ), or else of no consequence at 
all, but utterly frivolous and vain.’ Thus all the main 
things to which they had objected— the use of the Apo- 
cr>'pha at certain times in the Daily Service, the form of 
the Litany, the expressions in the services for Baptism 


Marriage and Burial, the vestments, the kneeling at 
Communion, the cross at Baptism, the ring at Marriage, 
the Absolution for the sick, the declaration touching the 
salvation of baptized infants^ — these were all retained 
by Convocation ; and not only so but they were con- 
firmed by the act of the civil power,^ which, going a big 


or * people/ was substituted for 
‘ congregation,’ and * ministers in ’ 
for ‘ p/ the congregation ’ ; ‘ priests 
and deacons ’ were especially named 
' instead ot ‘ pastors and ministers.’ 

The alterations were felt by them 
to be of no value. * It was proposed 
in their behalf in the House of 
Lords, that the existing Liturgy 
should be continued, and all the 
corrections made in Convocation 
should be abandoned.’ Cardwell, 
(quoting Clarendon's Z{/^, ir. 128} 
Conferences^ p. 388. 

^ ‘This was one of the greatest 
grievances complained of by the 
Dissenters, being, as they said, a 
declaration that that is certain by 
God’s Word, which at best can only 
be proved as a probable deduction 
from it. Baxter maintained, “ That 
of the forty sinful terms for a com- 
munion with the Church party, if 
thirty-nine were taken away, and 
only that rubric, concerning the 
salvation of infants dying shortly 
after their baptism, were continued, 
yet they could not conform.” Long’s 
Vox Cleri, an. 1690, p. 18/ inC^cl- 


well, p. 383, note. 

2 The Act of Uniformity required 
every beneficed person, before the 
Feast of S. Bartholomew, to read 
the Prayers according to the amended 
Book in his church or chapel, and 
declare his unfeigned assent and con- 
sent to all things contained in it ; 
and all succeeding beneficed persons 
to do this within two months after 
possession of their benefices : Also 
every Ecclesiastical person, and every 
Tutor and Schoolmaster, to make a 
declaration of the illegality of taking 
arms against the King, and a promise 
of conformity to the Liturgy, and 
during the next twenty years a further 
declaration that the Solemn League 
and Coveftant was an unlawful oath, 
and of no obligation. It deprived of 
their benefices all persons who were 
not in Holy Orders by episcopal or- 
dination, unless they were so ordained 
Priest or Deacon before the Feast of 
S. Bartholomew. It provided for the 
toleration of aliens of the foreign 
Reformed Churches, allowed or to 
be allowed in England. The Morning 
and Evening Prayer, and all other 



REIGN OF CHARLES 11. 


201 


step further, required conforming ministers not only to 
adopt the new arrangements, but to declare the unlaw- 
fulness of their past conduct, and to submit to episcopal 
ordination.^ 

Subsequent sessions of Convocation were concerned 
with the service for November 5 and with a Form of 
Consecration of Churches and Chapels : the former was 
finished, but the latter was allowed to drop.- On April 
26 the Upper House entrusted to Earles, Dean of 
Westminster, and Dr. Pearson the translation of the 
Prayer Book into Latin, but these both gave up the - 
work before it was done, and at a later date the Latin 
Prayer Book was completed by other hands.^ 

In Scotland episcopacy was restored at the opening 
of 1661, and at the end of the year two Archbishops 
and two Bishops were consecrated at Westminster 
Abbey ‘ according to the form of the Church of England, 
but without prejudice to the privileges of the Church 
of Scotland In the following year it was reported 
that the Scots had received the Bishops and the Book of 
Common Prayer with great expressions of jo}', notwith- 


Fnrtlter 

Eesslta.. 


Further 
action ft 
Convocatiofu 


In Scotland. 


prayers and service, might be used in 
Latin in the chapels of colleges, and 
in Convocations. All Lecturers and 
Preachers to be approved and licensed 
by the Archbishop, or Bishop of the 
Diocese : Common Prayer to be read 
before sermons, except at the public 
University sermon. The Bishops of 
Hereford, S. David’s, Asaph, Ban- 
gor, and Llandaff to take order for 
a true and exact translation of the 
Book into the British or Welsh 
tongue before May i, 1665. 

^ Cp. Hallam, Constittdional Hist. 
U. 459 (339), and note, p. 462 (341 ), on 
the number of those who were turned 
out of the Ixinefices into which they 
had been intruded during the trou- 
bles. Skeats {Hist, of the Free 


Churches of England, p. 56) observes 
that 2,000 were ejected, ‘because the 
toleration which they had denied to 
others was now denied to them.’ 
Indeed Gouge, Manton, Calamy, &c., 
believed in 164S ‘ that toleration was 
a doctrine born of hell.’ 

^ For the later history’ of such ser- 
vices, see Reeves' introduction to 
Irish Fortn of Consecration of 
Churches, (S. PC.K.) p. 7, and 
Bishop John Wordsworth, On the 
Rite of Cofisecration of Churches {Oa. 
Hist. Soc. Tract, Lli). 

^ See p. 202. 

^ Calendar of State Papers, 1661, 
Nov. 30, and Dec. 7. Stephen, n. 
340 » 345 > 



20Z 


THE PRAYER BOOK IN THE 


In Irelands 


Xnv 

Versiem. 


Standing the efforts of factious men in England.^ But 
in fact the Prayer Book was not used and episcopacy 
went on without Liturgy till its disestablishment in 
1689.- 

The Irish Convocation (August — November 1662) 
examined and unanimously approved the Prayer Book 
which had been revised and settled by law in England ; 
but it was only after an interval of four years that its 
use was enjoined, under penalties, by the Irish Parlia- 
ment in 1666.^ 

The revised Prayer Book was at once translated into 
French by John Durel,^ and his version has been chiefly 
used ever since in the Channel Islands. The same 
writer also eventually completed the edition of the 
Latin Prayer Book which Convocation had originally 
taken in hand. This was not, however, till 1670. He 
profited by the previous translations, but took the Psalms 
and Scripture portions from the Sarum Breviary and 
Missal.^ 


^ Calendar^ 1662, July 14. See, 
however, the report of a Church 
Session at Edinburgh, under the date 
Oct. 17, p. 520. 

“ Stephen, li. 350. 

® The MS. Book of Common 
Prayer that was attached to the Irish 
Act of Uniformity has been printed 
by the Eccles. Hist Society. See 
Stephens’s Introd.^ pp. Ixxxviii, and 
ff, and clxvi. and ff ; and a sketch of 
the history of the Irish Prayer Book 
by Mr. Clay, in Brifisk Magazine 
(Dec, 1846}, XXX. 601 — 629 ; Blunt, 
Annotated P, B. p. 710 (ed. 1884). 

^ Chaplain of the French congre- 
gation in the Savoy Chapel, Dean of 
Windsor, and Canon of Durham. 
Among the State Papers is an Order 
by the King that John Durel’s French 
translation of the Prayer Book be 
used, as soon as printed, in all the 


parish churches of Jersey and Guern- 
sey, &c., in the French congregation 
of the Savoy, and all others con- 
formed to the Church of England, 
with licence to him for the sole 
printing of the said translation. 
Calendar^ 1662, Oct. 6, p. 508. The 
sanction of the Bishop’s Chaplain is 
dated April 6, 1663. Durel was the 
author of A Viezo of the Government 
and Public Worship of God in the 
reformed Churches beyond the seas: 
wherein is skewed their Conformity 
and Agreement with the Church of 
England; 1662 : and S. Ecclesice 
Angilcance, adverms iniquas atqiie 
inverecundas schismalicorum crimi- 
nationes, vindicice: 1669. 

^ See Marshall’s Za/zw Prayer Booh 
of Charles II. (Oxford, 1882) for both 
these. The liitin book went through 
seven editions between 1670 and 



REIGN OF CHARLES IL 


203 


In 1665 a Greek version was published by Dr. James 
Duport, the Greek Professor at Cambridge and Dean of 
Peterborough. This superseded Petley’s version pub- 
lished in 1638, and the Greek version in Whitaker’s 
bilingual book of 1569-^ 

The missionary development of the Anglican Com- 
munion has in later years rendered necessary the 
translation of the Prayer Book into many languages. 
The Society for the Promotion of Christian Knowledge 
has published alone all but one hundred versions in differ- 
ent languages, and has bad a hand in a certain number 
of others, which have been printed in the Mission Field. 
The Prayer Bcx)k and Homily Society has also done 
something in this direction, and in America the Prayer 
Book has been printed in a number of Indian dialects 
by the American Board of Missions. 


Further 

Besulti. 


1703, but in 1713 another, but in- 
ferior, Latin version appeared, by 
Thomas Parsell, of Merchant Taylors’ 
School, and passed through several 
editions. His Psalms and Scriptures 
are taken from Castellio’s version. 
Besides the usual contents, and the 
Ordinal, the book has also Forma 
Precum in uiraquedomoSptodi^ 
Formula Precum 2 da die Septembris 
(for the Fire of London} ; and Forma 
Sirumosos cUtrectamii, In 17^5 ^ 
revised edition was published by 


Dr. E. Harwood. All these Latin 
Prayer Books have now been suc- 
ceeded by Libri Precum Puhlicarum 
Ecclesiee Anglieamc’ P'ersio Latina^ by 
Bright and Medd {1S65), who have 
adopted the original phraseology 
wherever it can be traced, and have 
rendered the more recent portions 
into Latin of a similar character. Cp. 
Blunt, Annotated Prayer Book, p. 19 
[p. 104, ed. 1S84]. 

^ Marshall, /.r. pp. 42, 43, and 
see above, p. 124. 


* 



204 


THE PRAYER BOOK IN THE 


Tlie Books 
used in the 
Bevixion. 


ADDITIONAL NOTE. 

THE WORK’ OF REVISION 


The progress of the work of revision by the Bishops and Clergy ^ is 
marked by four extant books. The first is a Prayer Book of 1619, 
iiow at Durham, which contains alterations and directions to the 
printer written in the hand of Cosin, and also at a later date, 
and to a less extent, in Sancroffs hand. This was probably used 
in the earliest stages and anterior to the meeting of Convocation.^ 
The second is a Prayer Book of 1634 now in the Bodleian Library, 
which Sancroft has used to make a fair copy of the preceding. The 
third is a Prayer Book of 1636 which was the official copy used by 
Convocation in making the revision.^ The fourth is the original 
MS. of the Book as revised and ‘fairly written^ out of ‘the book 
wherein the alterations were made ' ^ ; it was subscribed by Con- 
vocation on December 20, 1661.^ From these it is possible to 
trace in minute detail the process through which the Revision 
went. 

When once presented to Parliament (February 25), together 
with a schedule of the changes made, the Book underwent no 
alteration except in some very small details.® The House of Lords 
Committee on February 27, amended some clerical errors in the 
titles of four of the Psalms and one of the Rubrics after Com- 


^ Wren and Cosin were armed 
already with a series of proposals. 
Wren’s are printed in Jacobson, 
Fragmentary Illiistratians of tke 
i 9 .C.R, 45-109. Cosin’s in 
V. pp. 502-525. These seem to 
have been originally drawn up for 
the abortive revision in 1641, and 
afterwards to have been amplified. 
Tomlinson, pp. 185 and ff. 

2 Tomlinson, p. 203. 

® Published with a collation of the 
two former in Parker’s Introduction 


to tke Revisiims : and also facsimiled 
at full length in 1S71 for the Ritual 
Commission. 

^ Journal of House of Lords, Ap. 
10, in Parker’s Introduction^ p. 
cccclxviii. 

® Published in facsimile in 1891 and 
printed verbathji et literatim with 
collations in 1892. 

® The theor}^ that the Black rubric 
was inserted at the Council Board 
after the assent of Convocation and 
before the book was sent to Parlia- 



REIGN OF CHARLES II. 


20S 


munion. But, having done this, and discussed the question whether 
alterations ought not to be referred back to Convocation, they 
resolved not to read the Book at alL^ 

On iNlarch 5 Convocation appointed a Committee of three Bishops 
with plenary power to act in their name with reference to the 
changes.- The work of the House of Lords in Committee on the 
Bill was finished on March 10, and an agreement no doubt was 
made with the Bishops, though there is no record of it in the scanty 
and incomplete minutes. On the 13th and two following days the 
whole House considered and approved the Book, and returned 
thanks to Convocation for their pains therein. The Bill, however, 
did not pass till April 9, when it and the Book Annexed were sent 
to the Commons. There the schedule was perused, and the Book 
was carefully scrutinised by a Committee, but on April 16 the 
House agreed not to exercise its right of discussing the changes 
made by Convocation, and accepted them en bloc? 

The discovery of a fresh clerical error in the rubrics of Baptism 
raised a further difficulty ; and in view of it the Bishops appointed 
Cosin to a vacant place on their existing Committee. Conse- 
quently when, after the Conference with the Commons, the error 
was mentioned in the Lords (May 8), Cosin, on behalf of the 
Committee of Bishops, corrected the wmd then and there.^ 

The care which the Parliament took not to encroach upon the 
Church’s province is again seen later on. It w’as proposed in the 
Commons on April 28, that there should be ‘ a proviso for being 
uncovered and using reverent gesture at the time of divine service/ 
‘ But the matter being held proper for the Convocation, Ordered ' 
to invite the Lords to join in recommending to the Convocation 
‘ to take order for reverent and uniform gestures and demeanors 
to be enjoined at the time of divine service and preaching.’ To 
this the Lords agreed May 8, and recommended to the Convo- 
cation ‘to prepare some canon or rule for that purpose to be 
humbly presented unto his Majesty for his assent’ In reply 
Convocation sent to Parliament a copy of the xviiith canon of 1603 
in a somewhat amended form (May 10 and 12, 1662). 

ment, is impossible. It rests only Convocation. 

on a vague statement of Burnet, and ^ Selborne, Liturgy y p. 60. 

it is categorically denied by the ^ ^cta in Cardwell, ii., 

King’s own words. Selborne, LiU 666. Parker, cccclxii. 

urgy of the Church of England^ pp. ® See above, p. 195, note. 

57-69, disposes both of Mr. Parker’s ^ Parker, cccclxxxv. Selborne, 
and of Mr. Tomlinson’s theories as p. 62. 
to changes made independently of 


The Books 
used is the 
BeviiioD. 



CHAPTER VIII. 


THE BOOK OF COMMON PRAYER SINCE THE LAST 
REVISION. 


K«yM«d in 
tlM SaiffB of 
WiUinmQL 


Prv^csals of 
Bishof Stil- 
lingfleet. 


Since the year 1662, the Book of Common Prayer has 
remained in the state to which it was then brought ; 
attempts have been made to introduce changes in its 
language, and certain li.berties have been allowed, and 
minor subsidiary points altered, but otherwise it remains 
still the same as it was then. Some however of the 
unsuccessful attempts at change deserve notice. 

In 1668, Tillotson and Stillingfleet united with Bates, 
Manton, and Baxter, in preparing the terms in which a 
Bill for the Comprehension of Dissenters might be 
proposed to Parliament, upon the model of the King's 
Declaration from Breda. But although recommended 
in the speech from the throne, the Commons utterly 
refused the project.^ In 1673, and again in 1675, 
motions were made for the relief of Dissenters ; and 
then Tillotson declined to make further efforts, which 
would be a prejudice to himself, and could not effect the 
object desired.^ These efforts were, however, continued 
by Stillingfleet, afterwards Bishop of Worcester, who, in 
1 68 1, proposed to allow an alteration, or freedom of 


^ Cardwell, Conferences, p. 394. 


® Tillotson, Letter to Baxter {K'^nX 
II, 1675); Cardwell, p. 396. 



BOOK OF COMMON PR A YER SINCE LAST REVISION io; 

choice in such particulars as the surplice, the sign of the 
cross and sponsors in Baptism, kneeling at Communion, wSSSSil 
A pocryphal lessons, and to sanction subscription to 
thirty-six only of the Articles. But the temper of the 
times would not allow the Dissenters to accept these 
condescensions : ^ in the latter years of Charles II. and 
throughout the short reign of James IL even toleration 
was suspected, not indeed without reason, of bringing 
with it an equal toleration of popery. 

The declaration issued by William, Prince of Orange, rhe Peda. 
promised ‘ to endeavour a good agreement between the 
Church of England and Protestant Dissenters ^ ^ a 
proposal, however, for the comprehension of Dissenters i^dans. 
was rejected, although toleration was allowed ; and 
finding that ecclesiastical questions were under discussion, 
while the King had not yet summoned the Convocation, Parliament 

" . . . d^s^re the 

both Houses of Parliament concurred in an address s-ummoniH£r 

. . . ofConvoca- 

(April i6), praying that, ‘according to ancient practice tion. 
and usage of the kingdom, his Majesty would be 
graciously pleased to issue forth his writs, as soon as 
conveniently might be, for calling a Convocation of the 
Clergy to be advised with in ecclesiastical matters/ ^ 
Arrangements were made for the meeting of Convoca- 
tion by a commission issued (September 17, 1689) to ten 
bishops and twenty divines,^ to ‘ prepare such alterations 
of the Liturgy and Canons and such proposals for the 

^ Long^s Vox Cleri, p. 3 : Card- Comtoc, p. 320. 
well, p. 396, note. ^ The commission included some 

^ Cardwell, Conferences^ p. 405. well-known names : Stillir^fleet, 

3 Ibid. p. 410. With the Conven- Patrick, Tillotson, Sharp, Hall, 
tion Parliament, by whom William Beveridge, Tenison, Fowler, Grove, 
and Mary were seated on the throne, and Williams were subsequently 
the Convocation did not assemble, raised to the episcopal bench. Blue 
It was the second Parliament, in the Book of June 2, 1854 (see below), 
first year of the new reign, which p. 92 ; Lathbury, u. s. p. 321, note' 
petitioned the throne to summon the Cardwell, 412, 427 and ff. 

Convocation. Lathbury, Hist, of 



208 


THE BOOK OF COMMON PRAYER 


Alterations 
Proposed 
in 1689. 


reformation of ecclesiastical courts, and to consider of 
such other matters as in. your judgment may most 
conduce to' ‘the good order, and edification, and unity of 
the Church of England,' and to *the reconciling as 
much as is possible of all differences/ On the same 
day, Tillotson drew up a paper of ‘ Concessions which 
would probably be made by the Church of England foi 
the union of Protestants/^ The Commissioners began 
their labours on the 3rd of October,’^ having before them 
all the objections and demands which had at various 
times been offered by opponents of the Prayer Book ; ^ 
and they prepared an elaborate series of alterations, fore- 
doomed to failure, of which the following is a summary.^ 


^ Ibid, p. 413. The following are 
the heads of this paper : ( i ) Cere- 
monies to be left indifferent (2) To 
review the Liturgy, and remove all 
ground of exception ; to leave out 
Apocryphal lessons, and correct the 
translation of the Psalms. {3) Minis- 
ters only to subscribe one general 
declaration of submission to the doc- 
trine, discipline, and worship of the 
Church of England, and promise 
to teach and practise accordingly. 

(4) To make a new body of canons. 

(5) To regulate the ecclesiastical 
courts. (6) That those who have 
been ordained in any of the foreign 
Reformed churches he not required to 
be re-ordained here, to render them 
capable of preferment in this church ; 
(7) but none to be capable of ecclesi- 
astical preferment that shall be or- 
dained in England otherwise than by 
bishops. 

^ An account of the proceedings 
is given by Bp. Patrick in the 
Narrative of his Own Life^ p. 149, 
ed. Oxf, 1839; Cardwell, Conifer- 
ences, pp. 416 and ff. 

® Burnet, Hist, of Own TimOy li. 

3 ^* 

^ The alterations, amounting to 598 
articles, were prepared in an inter- 


leaved copy of a black-letter edition 
of the Book of Common Prayer 
(1683-86). This document was not 
made public, and, indeed, was for 
many years supposed to have been 
lost. A copy was communicated to 
Calamy, who thought that the scheme 
would have brought in two-thirds of 
the Dissenters ; but his copy was lost 
by lending (Lathbury, Convoc. p. 325, 
7 iote ) : an abstract was published in 
his Life of Baxter, p. 452 (Cardwell, 
Conferences, p. 429). The Book, 
however, was left with Tenison, 
afterwards Archbishop, and passed 
with his papers into the hands of 
Dr. E. Gibson, bishop of London, 
by whom it was placed in the Lam- 
beth Library. The docurnent is now 
accessible in the form of a Blue Book 
(pp. no), being a Ret nrn to an 
Address of the Hoitse of Commons, 
Ma 7 xh 14, 1854, a 7 id ordered by the 
House ta be printed, ftme 2, 1854/ 
A Diary of the proceedings of the 
Commissioners, from October 3 to 
November 18, was written by Dr. 
John Williams, which is also printed 
in the Parliamentary Return in an 
Appendix of Illustrative Documents, 
pp, 94 and ff. 



SINCE THE LAST EE VISION 


209 


The direction to say the Daily Prayer is thus altered ‘ And all 
priests and deacons that have cure of souls shall exhort the people | 
of their congregations to come frequently to prayers on week-days, 
especially in the great towns, and more particularly on Wednesdays 
and Fridays, at least for the reading of the Litany; and where a 
congregation can be brought together, the ministers shall give their 
attendance for saying of Morning and Evening Prayer/ 

The word Priest is altered to ‘ Minister,’ and Sunday to ‘ Lord's- 
day/ 

The Apocryphal Lessons in the' Kalendar of Saints’ days are 
altered to chapters chiefly from Proverbs and Ecclesiastes. The 
names of Saints^ which have not a proper service, and the Table of 
Vigils^ are struck out. 

‘ Whereas the surplice is appointed to be used by all ministers 
in pei-forming Divine offices, it is hereby declared, that it is con- 
tinued only as being an ancient and decent habit. But yet if any 
minister shall come and declare to his bishop that he cannot 
satisfy his conscience in the use of the surplice in Divine Service, 
in that case the bishop shall dispense with his not using it, and if he 
shall see cause for it, he shall appoint a curate to officiate in a surplice.’ 

An additional versicle and response is inserted : — ‘ Enlighten 
our minds, O Lord : that we may understand the great things of 
thy law.’ 

The 148th Psalm is substituted for Benediciie. The looth Psalm 
is placed before Benedictus, 

In the versicles after the Creed, the response, Because there is 
none other that fighteth for us, &^c,, is altered : — ‘ That we may 
serve thee without fear all the days of our lives.^ 

In the Prayer for the Queen, the words most gracious are 
omitted ; and after heavenly gifts is added, — ^ direct all their 
counsels to thy honour and glory : Bless all their righteous under- 
takings.’ 

It appears to be intended to substitute ‘ Ps. 8 ’ for Magnificat^ 
and ‘ Ps.' 1 34 ’ for Nunc dimittis. The Doxology is also added to 
tlie Lord’s Prayer throughout the book. 

* A note is added to the rubric before the Athanasian Creed : — 

‘ The articles of which ought to be received and believed, as being 
agreeable to the Holy Scriptures. And the condemning clauses 
are to be understood as relating only to those who obstinately 
deny the substance of the Christian faith/ 

^ Cp. throughout the objections raised in 1640, p. I53> and in 1661, 
pp. 172 and if. 


AIten.tiottc 

PropoMd 


Alterations 
proposed by 
the Commis- 
sioners. 


The 

Kalendar. 


Omarjtenis 
of ike 

Church and 
of the 
Ministers. 


Morning 

Prayer, 


The 

Canticles. 


Evening 

Prayer. 


The A than- 
cLsian Creed. 



210 


THE BOOK OF COMMON PRAYER 


Alf;«ratioju 

Proposed 

U11689. 

The Litany, 


The Conclu- 
sion of the 
Litany, 


Additional suffrages inserted in the Litany ; — ‘ From allinfidelity 
and error, from all impiety and profaneness, from all superstition 
and idolatry.’ ‘From drunkenness and gluttony, from sloth and 
misspending of our time, from fornication, adultery, and all un- 
cleanness.’ ‘ From lying and slandering, from vain swearing, 
cursing, and perjury, from covetousness, oppression, and all in- 
justice.’^ Sudden death is altered — ‘dying suddenly and un- 
prepared.’ The coming of the Holy Ghost is altered : — ‘ By thy 
sending of the Holy Ghost, and by thy continual intercession at 
the right hand of God.’ ‘ That it may please Thee to take their 
Majesties’ forces by sea and land into thy most gracious protection, 
and to make them victorious over all our enemies.’ ‘ That it may 
please Thee to incline and enable us to pray alway with fervent 
affection, in everything to give thanks, to depend upon Thee, and 
trust in Thee, to delight ourselves in Thee, and cheerfully to resign 
ourselves to thy holy will and pleasure.’ ‘ That it may please Thee 
to endue us with the graces of humility and meekness, of con- 
tentedness and patience, of true justice, of temperance and purity, 
of peaceableness and charity.’ ‘ That it may please Thee to show 
thy pity upon all prisoners and captives, upon all that are per- 
secuted for truth and righteousness’ sake, upon all that are in 
affliction.’ 

It is proposed to omit the Lord’s Prayer, when there is a Com- 
munion. The Gloria Patri is struck out. 

After the Prayer, ‘ We humbly beseech Thee, &c.,’ the following 
addition is made : ‘ Then the Minister continuing in his place shall 
use the Collect,^ Almighty God, to whom all hearts, &c. Then shall 
the Minister rehearse distinctly the Ten Commandments . . . Or 
sometimes the eight Beatitudes,^ especially on Communion days. 
See the Co?nmunion Service. Then shall follow the Collect for ike 
day. Then the Epistle and Gospel, Then {if there be no Com- 
muniort) the Nicene Creed. Then the General Thanksgiving,^ &^c. 
The Prayer commonly called S, Chrysostomls, 2 Cor, xiii, 14. 
The grace, &c. Then the Minister shall declare unto the people 
what Holy days or Fasting Days . . . (Ruhr, after Nicene Creed) . . . 
enjoined by the King^ or by the ordinary of the place,^ not being 
contrary to the laws of this Realm,^ The Singing Psalm,, Query of 
what translation f Q. Q. Whether the Minister may not here be 

^ For this use of particular, instead sioned by King James’s enjoining his 
of general expressions, cp. above, p. Declaration (which was against law) 
175. to be read in churches.’ 

“ Note: — 'This rubric was occa- 



SINCE THE LAST REVISION 


2J1 


directed to use in the pulpit before Serynon the Prayer for the whole 
state of Christs Churchy d^c.y accommodated to the picrpose ; or 
some such other prayer f Note^ that when there is no Co?nmunion 
at ally this shall be read m the sa?}te place with the rest of the 
seruicel 

Additional Prayers A Preparatory Prayer for the receiving 
of the Co?n7nunio7iy to be read on the Lorcts-dayy or sofne week-day 
or days beforel ‘ A Prayer to be said in any tune of calafuity. Q. 
Of Prayers for the Arjtiy and Navy ? Ruhr. Whereas the Apostles 
did use prayer and fasting before they ordahiedy a 7 id it has been the 
practice of the Church to enjoin fasts in the four weeks of the year 
co7n77ionly called E77iber-weeks before the LorcPs~days appomted for 
Ordmatio7ty to iinplore the blessings of God upon the 7 n that are 
to ordainy a7id up07t those that are to be ordained : it iSy ihereforey 
ear7iestly reco77i77ie7ided to all perso7is to spend so77ie part of those 
days in prayer to God for his blessing on the Churchy a 7 id 07 i all 
that are to be se7it out to officiate in if. And it is most sole 77 i 7 ily 
charged 07i all that are concerned ht OrdinationSy chiefly 07 i the 
persons that are to be ordamedy to spend those days in ferveftt 
prayery and fastmgy for the due preparmg of the77iselves to be 
initiated into Holy Orders, This rubric to be read i 77 imediately 
after the Apostled C reedy 07i the Lordis-day 7iext befo 7 'e a 7 iy of 
the Efnber-weeksi 

The revision of the Collects is most extensive,^ scarcely one 
remaining without some change, and an entirely new Collect being 
proposed in by far the greater number of cases. The general 
feature in these alterations is the lengthening of the Collect by 
the introduction of phrases from the Epistle and Gospel, such as 
abound in the devotional writings of the Nonconformists : e.g. the 
following is the first Collect for Good Friday: — ‘Almighty God, 
the Father of mercies, we beseech thee graciously to hear the 
prayers of thy Church, for which our Lord Jesus Christ was content 
to be betrayed and given up into the hands of wicked men, and to 
suffer death upon the cross : and according to that new covenant 
which he sealed there with his precious blood, put thy laws into all 
oif!" hearts, and write them in our minds ; and then remember Gur 
sins and iniquities no more ; for the sake of him who, when he had 
offered one sacrifice for sin, for ever sat down on thy right hand, 
and now liveth and reigneth with thee and the Holy Ghost, ever 


.AlUratlau 

Propoied 

iAl889. 


Occasional 

Prayers. 


R-uhric be- 
fore the 
Prayer in 
the E7nbey’ 
weeks. 


The 

Collects 


^ This was done by Bishop Patrick and Tillotson, Nichols, Defence 
and revised by Burnet, Stillingfleet (ed. 1715), p. irS. 



212 


THE BOOK OF COMMON PRAYER 


Alt«riktioiu 
Proposed 
in 1689. . 


Ash' 

Wednesday, 


Easter 

Anthems. 


Rogation 

Sunday. 


one God, world without end/ The following addition is made to 
the Collect for the second Sunday after Trinity: — ‘and give us 
grace to fear and love thee above all things ; and to have bowels 
of compassion towards all our brethren, that so we may have con- 
fidence towards thee, and whatsoever we ask we may receive of 
thee, through Jesus our Lord/ And the following is substituted 
for the ancient Collect for the Sunday next before Advent : — ‘ O 
eternal God, who art faithful and true, and according to thy 
gracious promises hast raised up a glorious deliverer to us, who 
is the Lord our Righteousness ; we beseech thee to stir up the 
wills of thy faithful people, that bringing forth plenteously the 
fruit of good works, they may be a people prepared for the Lord ; 
and we pray thee, hasten his kingdom when he shall reign and 
prosper, and execute judgment and justice in all the earth. Grant 
this for thy infinite mercies’ sake in Jesus Christ, to whom with 
thee, O Father, and the Holy Ghost, be eternal praise.’ 

Ruhr. ‘ See the Commination. A Sermon or Homily then to be 
used. Whereas the observation of the fast of Lent is an ancient 
and useful custom, designed for the bringing of all Christians to a 
serious examination of their lives past : to repent of their sins, 
and to fit themselves for the worthy receiving of the Communion 
at Easter : It is most earnestly recommended to all persons, but 
more particularly to all Churchmen, to observ^e that time religiously, 
not placing fasting or devotion in any distinction of meats, but 
spending larger portions of their time in prayer, meditation, and 
true abstinence, and in works of charity, forbearing feasting and 
entertainments/ 

This is to be read the Lord''s-day before Ash- Wednesday. 

The proper Anthems for Easter-day are arranged as Versicles 
and Responses : — ‘ Minister. Christ our passover is sacrificed for 
us : therefore, &c. People. Not with the old leaven, &c. Minister. 
Christ being raised from the dead, &c. People. For in that he 
died, 8cc. Minister. Likewise reckon ye also, &c. People. But 
alive unto God, &c. Minister, Christ is risen from the dead, &c. 
People. For since by man came death, &c. Minister. For as in 
Adam all die, &c. People. Who is he that condemneth? I^is 
Christ that died. Minster, Yea, rather that is risen again. People. 
Who is even at the right hand of God ; who also maketh inter- 
cession for us/ 

The fifth Sunday after Easter is called ‘ Rogation Sunday,’ and 
has a new Collect ‘ Almighty God, who has blessed the earth 
that it should be fruitful and bring forth everything that is necessary 



SINCE THE LAST EE VISION 


for the life of man, and hast commanded us to work with quietness 
and eat our own bread ; bless us in all our labours, and grant us 
such seasonable weather that we may gather in the fruits of the 
earth, and ever rejoice in thy goodness, to the praise of thy holy 
name, through Jesus Christ our Lord/ ‘ Deut. xxviii. i — 9’ is 
appointed ‘For the Epistle,^ and ‘S. Matt vi. 25 to the end ^ Is 
‘ The Gospel/ 

Ruhr. ‘ Whe 7 i there is no Co 7 }ununion^ there is not to be any 
Co 7 fi 7 nunion-ser%nce. The Mmisfer that co 7 isecrates ought always 
to be an Archbishops Bishops or Presbyter t 

The eight Beatitudes may be read after or instead of the Ten 
Commandments, upon the great Festivals, the people kneeling, 
and responding after each,^ ‘ Lord, have mercy upon us, and make 
us partakers of this blessing ’ ; and after the last, ' Lord have 
mercy upon us, and endue us with all these graces, and make us 
partakers of the blessedness promised to them, we humbly beseech 
thee/ 

Note to the clause in the Nicene Creed, — ‘Who proceedeth 
from the Father and the Son ^ ; ‘It is humbly submitted to the 
Convocation whether a note ought not here to be added with 
relation to the Greek Church, in order to our maintaining Catholic 
communion/ 

The sentences from the Apocrypha are omitted ; and a rubric 
prefixed to four sentences, ^ directing them ‘ to be read only in those 
churches where the custom is that the minister has any share of 
the offerings/ 

It is proposed to make a shorter form of warning, ‘seeing in 
many parishes the returns of monthly communions are commonly 
known/ 

Instead of the reference to Judas, — ‘lest by profaning that holy 
Sacrament you draw down the heavy displeasure of God upon 
you^ ; and instead of the mention of private absolution, — ‘let him 
come to me, or to some other minister of God’s word, and open his 
grief, that he may receive such spiritual advice and comfort as may 
tend to the quieting of his conscience, and his better preparation 
for the holy Communion/ 

^ The Beatitudes are also given on the kingdom of heaven. Lord, have 
another paper inserted in the Book, mercy upon us, and endue us with an 
with a distinct response or prayer humble and contented spirit, &c.’ 
after each; e,g, ‘Our Lord Christ ^ j jx. 14; Gal. 

spake these words and said, Blessed vi. 6, 7. 

are the poor in spirit ; for theirs is , 


213 


Alterations 
Propoeed 
In 1689. 


The Holy 
Com- 
munion. 


The 

Beatitudes 


The Creed. 


The 

Sentences. 


First Ex- 
hortation, 



214 


THE BOOK OF COMMON PRAYER 


Altfliutions 
Proposed 
In 1689. 

Proper 

Preface, 


Prayer of 

Humble 

Access. 


Second Con- 
secration. 


Gloria in 
excelsis. 


Rubrics. 


Public 

l^APTISM. 

Rubrics. 

Parents 

maybe 

Sponsors. 


A new Preface is added for Good Friday : — ‘ Who hast not spared 
thine own Son, but delivered him up for us all, that by making 
himself a sacrifice for our sins he might redeem us from all 
iniquity, and purify to himself a peculiar people zealous of good 
works. Therefore with angels, &c.’ 

In the Prayer in the name of the Communicants : — ‘ that our souls 
and bodies may be washed and cleansed by the sacrifice of his most 
precious Body and Blood . . . 

Form for a second consecration : — ‘ O merciful Father, hear the 
prayers of thy Church, that have now been made unto thee in the 
name of thy Son our Lord Jesus Christ, who, the same night that 
he was betrayed, took bread, — or the cup, &c.^ 

The clause, — ‘For thou only art holy ; thou only art the Lord,’ 
— is altered : — ‘ For thou only art the holy One of God ; thou only 
art the eternal Son of God.’ 

Additional Collects to be said ^ when there is no Conimunion '^ : — 
our present Collects for the 5th, 12th, i6th, 17th, 21st, 22nd, and 
23rd Sundays after Trinity. 

‘ Rubric at the end of the Office : — ^ And in every great town ot~ 

parish there shall be a Communion ojtce a month; and in every 
I parish at least four times in the year.^ that is^ on Christmas- day 
Easier-day^ Whitsun-day, and some Lords-day soon after harvestj 
at the ministers discretion. And all ministers shall exhort their 
\ people to commimicate frequently. 

! Addition to the declaration about kneeling : — ‘ But to take away 
^ all pretence of scruple, if any, not being satisfied herewith, shall, 
some day in the week before they intend to receive the holy 
Communion, come to the minister of their parish, and declare that 
they are verily persuaded in conscience that they cannot receive 
it kneeling without sin ; then the minister shall endeavour to give 
them satistartion in this matter ; after which, if they still press it, 
then the minister shall give them the sacramental bread and wine 
in some convenient place or pew without obliging them to kneel.’ 

‘ None are to be sureties hut such as either have received the 
Communion.^ or are ready to do it. 

‘ Whereas it is appointed by this Office that all children shall be 
presented by Godfathers and Godmothers to be baptized., which is still 
continued according to the ancient custom of the Church., that sOy 
besides the obligation that lies on the parents to breed up their 
children in the Christian religiony there may be likewise other 
sureties to see that the parents do their duty^ and to look to the 



SIA^CE THE LAST REVISION 


215 


Ckrisiian education oj the persons baptized^ in case of the default or 
death of the parents : yet there being some difficulties in obse?'%Ing 
this good and useful constitution^ it is hereby provided^ that if ariy 
person comes to the minister and tells hhn he ca7i7iot conveniently 
procure Godfathers and Godynotkers for his child^ and that he 
desires his child may be baptized upo7i the engagefnent of the parent 
or parents only j in that case^ the yyiinister^ after discourse with 
hi 77 i, if he persists, shall be obliged to baptise suck child or children, 
upon the suretiship of the parent or parents^ or some other near 
relation or friendsl 

‘ Almighty and . . . and after the baptism of thy well-beloved 
Son Jesus Christ, in the river Jordan, didst appoint water to be 
used in this Sacrament for the mystical washing . « . ark of Christ’s 
Church ; and persevering in faith, hope, and charity, may so pass 
through this present evil world, that finally he may come to ever- 
lasting life, through . . „ 

‘ . may be regenerated, and receive remission of sin. . . 

Inserted before the address to the sponsors : — ‘ Then shall the 
Minister, speaking to the co7igregafion, ask^ ^ Who are the sureties 
for this child? Then Tnay the parent or parents presefit their 
sureties, if there be any other besides the77iselvesl 

‘ He shall pour or sprinkle water upon it; or {if they shall certify 
him that the child may well endure if) he shall dip it in the water 
discreetly and warily, saying, &^c. 

‘ Whereas the sign of the cross is by this Office appomfed to be 
used in Baptisyn according to the ancient and laudable custo77i of the 
Church, it is not thereby intended to add any new rife to the Sacra- 
ment as a part of it, or as necessary to it; or that the using that 
sign is of any virtue or efficacy of itself ; but only to remember all 
Christians of the death and cross of ChiHst, which is their hope and 
glory; and to put theyn in mind of their obligatioyi to bear the cross 
in such ynanner as God shall think fit to lay it upon theyyi, and to 
become conformable to Christ in his sufferings. 

If any minister at his institution shall declare to his bishop, that 
he cannot satisfy Ms conscience in baptizing any with the sig7i of the 
cross; then the bishop shall dispense with him in that particidar, 
and shall name a curate who shall baptize the children of those in 
thai paidsh who desire it may be do7U with the sign of the cross 
according to this Officel 

‘ The minister shall ask the parents, or parent,. or the person that 
presents the child : Dost thou, &c. {as in Public Baptism) if the 


Alterations 

I^opoied 

ial689. 


First 

Prayer. 


Second 

Prayer, 

The 

Sureties. 


Mannet of 
Bajftizing. 


Sign of the 
Cross. 


Private 

Baptism 



2I6 


THE BOOK, OF COMMON PRAYER 


exigence will suffer it And the sig?t of the cross to he used where 
the parents^ or those that presejit the child^ are satisfied. Otherwise 
he shall proceed thus : Dost thou, in the name of this child, believe 
the articles of the Christian faith ? Afis, All these I steadfastly 
believe. Min, Dost thou renounce the world, the flesh, and the 
devil Ans. I renounce them all. Min, Wilt thou keep the 
commandments of Christ, and persevere in them ? Ans, I will, 
God being my helper.^ 


The 

Catechism 


Further 
Explication 
of the Creed, 


Note : ‘This to be retained, and also a larger one to be con- 
sidered of, and that made by Dr. Williams to be proposed in Con- 
vocation, in order to a review and acceptance of it. 

‘ Q, What do you learn further in this Creed ? 

‘ A, I learn that Christ hath had, still hath, and ever will have, 
a Church somewhere on earth. 

‘ Q. What are you there taught concerning this Church ? 

''A, I am taught that it is catholic and universal, as it receives 
into it all nations upon the profession of the Christian faith in 
baptism. 

^ Q, What privileges belong to Christians by their being re- 
ceived into this Catholic Church? 

^ A, First, the communion of saints, or fellowship of all true 
Christians in faith, hope, and charity. Secondly, the forgiveness 
of sins obtained by the sacrifice of Christ’s death, and given to us, 
upon faith in him, and repentance from dead works. Thirdly, the 
rising again of our bodies at the last day to a state of glory. 
Fourthly, everlasting life with our Saviour in the kingdom of 
heaven.’ 

At the end of the Answer, ‘ My duty towards God, &c., the words 
are added, — ‘ especially on Lord’s-days ’ ^ ; and then follows a 
division of the Answer into four heads, in the form of a broken 
Catechism upon the first four Commandments ; the last being,— 
■‘"g; What learn you by the fourth Commandment ? A. To serve 
him truly all the days of my life, especially on Lord’s-days.’ A 
similar broken Catechism is inserted after the Answer, 
‘ My duty towards my neighbour, &c.’ and also after the 
explication of the Lord’s Prayer. In the latter part upon the 
Sacraments there are many verbal alterations with a view to 
greater plainness. 


Confirma- 

tion. 


A long exhortation is introduced ‘to be read the Lord’s-day 
before a Confirmation ’ ; and the Preface to the Office is turned 
^ Proposed at the Savoy Conference; see above, p. 182. 



SINCE THE LAST REVISION 


2 . 1 *] 


into an address at the time of Confirmation : — ^ You have been Atteration# 

lately informed for what end you ought to come hither. And I 

hope you come prepared according to the exhortation then made 

to you ; that is, with a serious desire and resolution openly to 

ratify and confirm before the Church, with your own mouth 

and consent, what your sureties promised in your names when 

you were baptized ; and also to promise that, by the grace 

of God, you w’ili evermore endeavour yourselves faithfully to 

observe such things as you by your own confession have assented 

untod 

The prayer for the sevenfold gifts of the Spirit is altered: — 

‘ Renew and strengthen them, we beseech thee, O Lord, more and 
more, by the Holy Ghost the Comforter, and daily increase thy 
graces in them. Fill them with the knowdedge of thy will in all 
wisdom and spiritual understanding ; and enable them to walk 
w’orthy of their holy calling with all lowliness and meekness ; that 
they may be blameless and harmless, the sons of God, without 
rebuke, shining as lights in the world, to the praise and glory of 
thy Name, through Jesus Christ our Lord.’ A third prayer in the 
same strain is added before the blessing ; and also an ‘ Exhortation 
to the confirmed, who are to be required to stay and hear it.’ The 
concluding rubric directs that ^ 7ione shall be admitted to Confirma' 
tion, but such as shall be judged fit to receive the Conummion upon 
the next occasion^ 

In the Form of Solemnisation of Afatrimony, the direction to 
publish the banns immediately before the Sentences for the Offertory 
is struck out. The ring is said to be ‘ used orily as a civil ceremony 
and pledge^ and is delivered with these w’ords : — ‘ With this ring I 
thee w^ed, with my worldly goods I thee endow : and by this our 
marriage w^e become one according to God’s holy institution. And 
this I declare in the presence of Almighty God, Father, Son, and 
Holy Ghost. Amen.’ The service following the marriage ceremony 
is directed to be said ^either in the body of the Churchy or at the 
Communion-table I After the declaration of the duties of husbands 
and wives, the Collect, ‘ O Almighty Lord and everlasting God 
&c.,’ ^ is added, with the blessing ‘ The peace of God, &c.’ The 
concluding rubric directs , — ^ If the new mam ied persons signify 
beforehand to the Minister that they desire the holy SacraTtienf Communiofc, 
there shall be a Coinmunion, If they do not.^ they shall be exhorted 
to receive it as soon as they have an opportunity} 

^ The second Collect at the end of the Communion OfScc. 



2i8 


THE BOOK OF COMMON PRAYER 


Alterations 

Proposed 

Visitation 

OF THE 

Sick. 


Communion 
of the Sick. 


Burial of 
THE Dead. 


In the Order for the Visitation of the Sich^ a direct form of inter- 
rogation is provided, concerning the sick person’s repentance : — 
‘ Do you truly and sincerely repent of all your sins, and beg of God 
forgiveness of them through Jesus Christ ? Do you, in this your 
sickness, submit yourself to the holy will of God, to be disposed for 
life or death, as to him shall seem good ? Do you solemnly promise 
and vow, that if it shall please God to raise you up again, you will 
spend the rest of your life in his fear, and live according to your 
holy profession ? Do you forgive all the world, even your greatest 
enemies . . . ? Are you truly sorry for all the wrongs you may have 
I done . . . ? Are you willing to make reparation . . . ? Have you 
I made your will . . .? Is your conscience troubled with any weighty 
1 matter, in which you desire my advice and assistance ? ’ After this 
' follows the prayer, ^ O most merciful God, &c.’ ; and then the Abso- 
lution, which is retained with the addition of certain words; — 
‘ . and upon thy true faith and repentance.^ by his authority com- 
mitted unto me, I pronounce thee absolved^ from . . ^ g. about 

a rubric or canon for the absolution of the excommunicate in ex- 
tremist The Psalm is changed for a Hymn., composed of verses 
from the Psalms. At the end of the Office it was intended to add 
other occasional prayers, and among them one ‘ to be scud with the 
family if the Minister be present when the person is departed., or be 
desired to come soon after^ — but this form was not composed. 

Note ; — ‘ The whole Office for the Sick may be used if the persons 
conce 7 'ned can bear it; otherwise the Minister is to proceed as is here 
appointed ’ .* and to the rubric directing the order of administration, 
last of all the sick person^ the words are added, ‘ unless the Minister 
perceive him ready to expire! 

The rubric directs that the Office is not to be used for the 
unbaptized, or excommunicate, or any that ‘ have been found to lay 
violent hands upon themseHes; unless such of them as were capable 
had received absolution according to the former Office in the Visita- 
tion of the Sick! ‘ i Thess. iv. 13 to the end’ is appointed to be 
read as a shorter lesson in colder or later seasons. In the anthems 
at the grave, the words ^ through any temptations ’ are substituted 
for, — ‘ for any pains of death ’ : and in the form of committing the 
body to the ground the words are, — ‘ ... it hath pleased Almighty 
God to take out of this world the soul of our brother (or sister) 
here departed . . . dust to dust ; in a firm belief of the resurrection 

^ Cp. the objections (1661), above, p. 186. 



SINCE THE LAST REVISION 


219 


of the dead at the last day, in which they who die in the Lord 
shall rise again to eternal life through . . . ' The prayer, ‘Almighty hum . 
God, with whom do live, &c.,’ is entirely altered ; — . . that it hath 
pleased thee to instruct us in this heavenly knowledge, beseeching 
thee so to affect our hearts therewith, that seeing we believe such a 
happy estate hereafter, we may live here in all holy conversation 
and godliness, looking for and hasting unto the coming of the day 
of God ; that being then found of thee in peace, without spot and 
blameless, we may have our perfect consummation, &c/ The 
words in the Collect, ‘as our hope is this our brother doth,’ are 
omitted. 

A ‘ Psalm or Hymn,’ composed of verses from the Psalms, is thanks- 
substituted for Ps. cxvi. ; and a rubric at the end of the office 
directs ‘ the Blessing to be used, if this office be used before or 
after service.’ 

‘ The proper Office for Ash- Wedfiesday? 

A new preface is proposed upon the subject of fasting, and the The Com- 
superstitious application of it to distinction of meats instead of 
humiliation before God ; and then, instead of the curses from 
Deut. xviii., the Beatitudes are read, as in the Communion Office, 
with the response after each, ‘ Lord, have mercy, &c. ’ ; and are 
follow^ed by ‘ the judgment of God denounced against sinners,’ 
viz. I Cor. vi. 9, 10 ; Gal. v. 19 — 21 ; and Ephes. v. 5, 6 ; with a 
response, ‘O Lord, preserv^e us from these sins, and from thy 
wrath which they justly deserve.’ The address and the remainder 
of the service are retained with only a few verbal alterations. 

Additional rubrics : — ‘ The persons •who desire to be ordained The 
shall send their Testimonials to the Bishop from the place of their 
present residence at least a month before; and come themselves to be 
examined at least a week before. After the receipt of the Testi- 
monials^ the Bishop shall give order that public notice be given of 
their desiring Holy Orders., in the Church., Chapel., or College •where 
they reside, the Lord’s-day before the OrdinationI 

Note ‘Whereas we have often been imposed upon by men 
pretending to Orders in the Church of Rome, it is therefore ^ 
humbly proposed, whether, since we can have no certainty con- 
cerning the instruments of Orders which they show, they may 
be admitted to serve as Deacons or Presbyters of this Church 
without being ordained according to the following Offices.' 

Notes inserted in the Ordination of Priests, ‘ i.e. Presbyters^ : 

—‘Seeing the Reformed Churches abroad are in that imperfect 



220 


THE BOOK OF COMMON PRAYER 


Alterations 

Proposed 

inl689. 

Orders of 
Reformed 
Churches. 


Presby- 

terian. 

Orders. 


Archbishop 
BramhaWs 
Form of 
Letters of 
Orders. 


Form of 
Ordination, 


State that they cannot receive Ordination from Bishops ; it is 
humbly proposed, whether they may not be received by an Imposi- 
tion of Hands in these or such like words : Take thou authority 
to preach the Word of God, and to minister the holy Sacraments 
in this Church, as thou shalt be lawfully appointed thereunto. 

‘Whereas it has been the constant practice of the ancient 
Church to allow no Ordination of Priests, i.e. Presbyters, or 
Deacons, without a Bishop, and that it has been likewise the 
constant practice of this Church, ever since the Reformation, to 
allow none that were not ordained by Bishops where they could be 
had ; yet in regard that several in this kingdom have of late years 
been ordained only by Presbyters, the Church being desirous to do 
all that can be done for peace, and in order to the healing of our 
dissensions, has thought fit to receive such as have been ordained 
by Presbyters only, to be ordained according to this Office with the 
addition of these words, — “ If they shall not have been already 
ordained . . . ri' By which as she retains her opinion and 
practice., which make a Bishop necessary to the giving of Orders 
when he can be had; so she does likewise leave all suck persons as 
have been ordained by Presbyters only the freedotti of their own 
thoughts conceding their former Ordinations. It being withal 
expressly provided that this shall neojer be a precedent for the time 
to come., and that it shall only be granted to suck as have been 
ordained before the — day of — I 

The letters of Orders are to be given them in the form used by 
Archbishop Bramhall : ^ — ‘ Non annihilantes priores ordines (si 
quos habuit), nec validitatem nec invaliditatem eorundem determi- 
nantes, multo minus omnes ordines sacros Ecclesiarum Forin- 
secarum condemnantes, quos proprio judici relinquimus ; sed solum- 
modo supplentes, quicquid prius defuit per canones Ecclesise 
Anglicanse requisitum, et providentes paci Ecclesiae ut schismatis 
tollatur occasio, et conscientiis fidelium satisfiat, nec ullo modo 
dubitent de ejus ordinatione, aut actus suos presbyteriales tanquam 
invalidos aversentur . , , P 

New hymns were to be composed in place of Veni Creator. 

It was proposed, by way of return to primitive custom, to 
turn the imperative formula used in ordination into a prayer, 
thus : — 

‘Pour down, O Father of Lights, the Holy Ghost on this thy 
servant, for the office and work of a Priest in the Church of God, 


^ See Bramhall, Works., i. p. xxxvii. (e<l. 1S42). 



SINCE THE LAST EE VISION 


221 


now committed unto him by the imposition of our hands, that 
whose sins he does forgive, they may be forgiven, and whose sins 
he doth retain, they may be retained, and that he may be a faithful 
dispenser of God^s holy word and sacraments, to the edification of 
his Church, and the glory of his holy name, through Jesus Christ, 
&c. The invocation of the Trinity thus displaced was to be 
prefixed to the form of words used at the delivery of the Bible : — 
‘In the name of the Father, and of the Son, and of the Holy 
Ghost : Take thou authority, &c*^ 

These numerous and important alterations were not 
offered to Convocation ; it was quite certain that they 
would be rejected by the Lower House, who, in the 
appointment of their prolocutor, and in the debate on 
the address,^ evinced that they were opposed to the 
attempts now made by the Court and Bishops for the 
comprehension of Dissenters, as brethren in the Pro- 
testant religion. The House of Bishops, also, lacking 
nine of its ablest members, was powerless to control the 
clergy, who were disposed to sympathise with Bancroft 
and his nonjuring brethren.^ Hence, although Con- 
vocation was authorized to proceed to the business 
of considering alterations in the Prayer Book and 
the Canons, and a scheme had been prepared for the 
purpose, no actual step was taken ; and disputes 
between the two Houses were prevented by successive 
prorogations from December 13 until the close of the 
session.^ 

The whole attempt in favour of comprehension was 
thus defeated, but the question of further liturgical 
reform remained ; besides the liturgical controversies of 

^ They refused to describe the were in contemplation by various 
English Church under the general members, and among others a book 
head of ‘ Protestant Religion.’ See of family prayers, probably compiled 
Lathbury, p. 325 ; Cardwell, p. 424. by Tenison. Life of Prideaux, p. 

- Lathbury, p. 332. 61 ; Cardwell, p. 425, note. I 

® Ihid. Several other measures 


Attempted 

Keyisionu 


Re^oT^ of 
Commis- 
sioners not 
published. 



THE BOOK OF COMMON PRA YER 




Attenupted 

Seritloii. 


Late 

A ttempts at 
Revision. 


The 

Leciionarv . 


the Nonjurors,^ there was going on all through the 
eighteenth century a series of agitations in favour of a 
fresh revision, carried 'on mainly in the interest of those 
who sympathized with anti-Trinitarian views.^ These 
came nearer to recognition in America ^ than in England. 
Here, so long as Convocation remained suppressed, such 
proceedings were inoperative, but after the revival of 
Convocation in 1852 the question again came to the 
front and in a more practical form. 

After numerous private attempts and proposals had 
been made,^ Commissioners were appointed to inquire 
into the Rubrics y Orders, a?id Direciiojis for regulating the 
Course and Coyiduct of Ptiblic Worship, &c. But they 
could not agree upon any settlement of disputed points 
of Ritual. Their Third Report, however, produced (1871) 
a revised Lectionary, which has been generally accepted 
as a great improvement The course of First Lessons 
from the Old Testament is enlarged by providing for an 
Afternoon and also for an Evening Service.^ The Second 
Lesson for such third service may be any chapter from 
the Gospels, except on four Sundays, for which Second 
Lessons are appointed. In the old order of Second 
Lessons, the New Testament was read through (except 
the Revelation) three times in a year ; but the Gospels 
and Acts were only read in the morning, and the Epistles 


^ See for the Nonjurors Add. Book,in the third part of his 
Note I, p. 226. Doctrine of the Trinity, condemned 

^ See Abbey, Church and by Convocation in 1714 {Synodalia, 

its Bishops, i. 225 ; Cardwell, p. 459, ii. 785). The usual Puritan objec- 
and the pamphlet literature. See tions were also again dished up. 

Brit. Mus. Catalogue of Liturgies ^ See below, pp. 238 and if. 

(1899), pp. 504 and if., for a list, ^ See Brit. Mus. Cat., u.s., pp. 

by no means exhaustive, of the 510— 515. 

pamphlets. ® Use may be made of this en- 

At the back of a great part of the larged selection where there is only 
movement lay the proposals of Dr. one Afternoon Service, by reading 
Clarke as to revision of the Prayer each set of Lessons in alternate years. 



^INCE THE LAST EE VISION 


only in the afternoon. By the New Lectionary, all the 
books of the New Testament (except the Revelatio?i) 
are read through once in the morning, and once in the 
afternoon ; the Revelatto?i is read at both services in 
the latter part of December. The general course of 
this system has been followed by other churches in their 
revisions.^ The Table of Lessons Proper for Holy Days 
has also had a careful revision ; and Canonical Scripture 
is appointed for the Saints' days in place of the Apo- 
crypha, from which four lessons only are taken. Also 
special lessons are appointed for Ash- Wednesday, and 
for each day in the week before Easter. 

Another result of the same Commission was the Act 
of 1872, authorizing shortened services, and giving 
greater freedom in the use of the materials contained in 
the Prayer Book. Strictly speaking its provisions were 
unnecessary, for they fell well within the margin of 
liberty to deal with the services, which has always been 
allowed to episcopal authority under the Acts of 
Uniformity.^ Some were also unskilful and unwise, 
or even disastrous, e,g, those that destroy that con- 
tinuous daily reading of psalms and scripture, which 
it was the main object of the Prayer Book to recover 
and secure. 

In the case of the New Lectionary the Act of Parlia- 
ment was consequent upon a petition from each of the 
Convocations. In the case of the Act of 1872 the 


^ In some new Lectionaries a fur- 
ther improvement has been intro- 
duced, so that more chapters of the 
Old Testament may be read in the 
Sunday Services, by the method of 
a two-years’ course of First Lessons. 

^ ‘ Short morning prayers ’ were 
commonly said daily at an early hour 
in the XVIIth century. (I^thbury, 


Hist. P. B. 163.) Special services 
have been put out again and again 
by simple Episcopal authority both 
l>efore and since the XVIth century. 
There was thus ample precedent to 
justify the bishops in sanctioning all 
that was wanted without parlia- 
mentary intervention. 


223 


Utsor 

aiUntioiw. 


The Act 
Uniformity 
Amendment 
Act. 


The Method 
0/ these 
Changes, 



524 


Attempted 
KeTiiion 
itt 1879. 


Atnendmeni 
of Rubrics 


^roposed^ 
with a. draft 
Bill to 
facilitate 
Ecclesias- 
tical 

Legislation; 


hut no 
result. 


THE BOOK OF COxMMON PRAYER 


proceedings were more regular, as both Convocations 
passed decrees in proper canonical fashion, which were 
subsequently embodied in the Act of Parliament and 
recited in its preamble.^ 

Arising out of the same Commission and in response 
to letters of business from the Crown a Report was 
drawn up and adopted (July 4, 1879) by the Convo- 
cation of Canterbury in view of amending the rubrics, 
so as to make them an exact guide to everything 
which the Priest is to do. The Report was formally pre- 
sented to the Queen with a draft Bill which it was in- 
tended should first become law; its object was to 
facilitate the amendment of services by allowing Con- 
vocation to prepare schemes which, after being laid be- 
fore Parliament, should, if unopposed, become law by an 
Order in Council. But no further action has since been 
taken with regard either to the Bill to amend procedure 
or to the alterations proposed in the Report. Some of 
these proposals give a fornial sanction to usages which 
are already customs in one or another church.^ Some 
have found a place in other revisions. The following 
are among the most noteable changes proposed : 

The Ornaments Rubric is explained away in a non-natural sense, 
so as to justify the disuse of the vestments which has prevailed 
widely since Elizabethan days. 

^ Joyce, Acts of the Church, 290- out the Lord’s Prayer, or by the 
298. The Act is printed in The Bidding Prayer, or by any duly 
Prayer Book interleaved with notes authorized special service. After 
of other Statutes which repeal or a sermon the service may be con- 
affect clauses of the Act of Uniformity, eluded with a Blessing, or a hymn 
p. xix-xxviiL (7th edition). See also may be sung, and a collect said 
Blunt, Annotated, B.C,P., 93 - 95 * before the Blessing. A person de- 

2 E.g., an anthem or hymn may siring the prayers of the congregation 
be sung after the Third collect, and may be mentioned in the usual way 
a sermon may be preached ; or this in the Litany. The shortened Form 
may come after the Morning or of Service, as now often used, is 
Evening Prayer. A sermon may sanctioned. The Litany may be 
be preached as a separate service, omitted on Christmas Day, Easter 
preceded by a collect with or with- Day, and Whitsunday. 



SINCE THE LAST REVISION 


225 


Proper Psalms are selected for ten additional Holy Days : the 
Sanetus, concluding the Preface in the Communion Office, should 
be printed as a separate paragraph : for Baptism of Infants, if 
three Sponsors cannot be found, two may suffice, and the parents 
may be Sponsors. F or Burial, at the request, or with the consent 
of the friends, a shonened service may be used at the grave, or 
no service ; or in cases for w'hich the office may not be used, 
prayers taken from the Book of Common Prayer (only not from 
the Order of Burial, or of the Holy Communion), and portions of 
Scripture approved by the Ordinary may be read : or, if occasion 
require, the service at the grave after the Burial may be said in 
the church after the Lesson.^ 

The observance of certain Octaves is proposed. The Easter 
Anthems are to be said on the seven following days. The Collect 
for S. Michael’s Day and for All Saints’ Day is to be repeated on 
the seven days following, after the Collect for the Day. 

An explanation is offered for the removal of doubts, and to 
prevent disquietude, in the use of expressions in the Quicunque 
vult: — ‘(i) That the Confession of our Christian faith, commonly 
called the Creed of S. Athanasius, doth not make any addition 
to the faith as contained in Holy Scripture, but wameth against 
errors which from time to time have arisen in the Church of 
Christ. (2) That as Holy Scripture in divers places doth promise 
life to them that believe, and declare the condemnation of them 
that believe not, so doth the Church in this Confession declare 
the necessity for all who would be in a state of salvation of 
holding fast the Catholic Faith, and the great peril of rejecting 
the same. Wherefore the warnings in this Confession of Faith 
are to be understood no otherwise than the like warnings of Holy 
Scripture.^ 

Since 1879 the position has greatly changed. The 
liturgical expansion which has been such a marked 
feature of the Catholic revival has gone on apace: 
old puritan glosses have been discarded ; truer and less 
narrow interpretations have been given to the old 
provisions ; but as yet no revision has been made. 

^ Cp. the Puritan Exceptions at the the Book 0/ Common^ Prayer 

Savoy Conference, above, p. 186. with altered rubrics^ was printed by 

* The .Comwcaiion Prayer Book, way of experiment in 1^0. 

O i 


SeTinon 

lalSTS. 



120 


TltR BOOK OR COMMON PRAYBR 


‘Nonjtirow 


Thede- 

prived 

Clergy, 


generally 
used the 
Prayer 
Book. 


Communion 
Office of 
Ediuard VI. 
revived. 


Nonjurord 

Communion 

Office. 


ADDITIONAL NOTES. 

I. THE NONJUROR^ SERVICES. 

One result of the conscientiousness of some ecclesiastics, who 
considered that they were so bound by their allegiance to James II. 
that aft 9 ^ his deposition they could not take the oath of allegiance 
to William and Mary, was that Archbishop Bancroft, with eight 
Bishops^ and four hundred priests, were ejected from their 
benefices. These Nonjurors^ denied the mission and jurisdiction 
of those who occupied the place of the deprived Bishops during 
their lifetime ; and at last some of them made a division in 
the Church by ordaining Priests and consecrating Bishops, who 
continued to minister privately among those who held their 
opinions.^ 

The earlier Nonjurors adhered to the Book of Common Prayer ; 
i.e. they used the Prayer Book of James II., ignoring the changes 
which had been introduced in the prayer for the King, and in the 
‘ State Services.’ Some, however, by degrees took adv^antage of 
their independent position to use forms which they regarded as 
more agreeable to primitive practice. Thus Hickes used the 
Communion Office in the First Book of Edward VI., and Collier 
probably did the same : but most others continued to use the 
current Book of Common Prayer until the year 1718.^ 

King Edward’s Communion Office was printed in the Appendix 
to Dr. Hickes’s Two Treatises on Priesthood and Episcopal Order^ 
in 1 707 ; and founded upon it, yet by no means identical with-it, 
was The Form and Manner of the Holy Communion^ printed' by 
the Nonjurors in 1717, as preliminary to their own office, which 

^ These were Ken, bishop of Bath Account of the Scottish Communion 
and Wells, Turner of Ely, Frampton Office, pp. 58 and ff. 
of Gloucester, Lloyd of Norwich, ® A rival communion was thus 
White of Peterborough, Thomas of maintained for more than a century. 
Worcester, Lake of Chichester, and Lathbury, p. 412. 

Cartwright of Chester. D’Oyly’s ^ Hall, Fragmenta Liturgica, vol. 
Life of Sancroft, i. 437. i. Introd, p. xxxvi. 

^ See Lathbury, History of the ® Hall, ibid. p. xii. and p. loi. 
Nonjurors ; Dowden, Historical 



SmcM THE LAST REVISION 


22 ^ 


was published in the following year.^ The ceremonies revived in 
the new Communion Office were, The mixing of Water with the 
Wine, Prayer for the Dead, Prayer for the descent of the Holy 
Spirit on the Elements, and the Prayer of Oblation. These were 
called TLe Usages, and those who practised them were called 
Usagers. Three other ceremonies are frequently mentioned among 
the Usages, viz. Immersion three times at Baptism, the use of 
Chrism at Confirmation, and Unction at the Visitation of the 
Sick.2 jhis publication caused a division in the Nonjuring com- 
munion ; several of the bishops and a good many of the clergy 
adhered from different motives to the Prayer Book of the Estab- 
lished Church. These at length succeeded in persuading the 
greater part of the Usagers to give up their revivals of old customs, 
and again conform to the English book. The few who still held 
out were headed by Bishop Deacon. Whether he had been con- 
cerned or not in the compilation of these offices is uncertain ; but 
he now introduced much greater changes into the congregational 
worship of the Nonjurors. In 1734 he published a large 8vo 
volume, comprising A Co 7 npleie Collection of De^^oiions both public 
and private} These Public Devotions became the form of Ser- 
vice among his followers ; whereupon, in 1746, Deacon published 
an 8vo pamphlet of fifty pages, containing : — (i) The Form of 
Admitting a Convert into the Communion of the Church : (2) A 
Litany, together with Prayers in behalf of the Catholic Church : 
(3) Prayers on the Death of Mefnbers of the Church, and an Office 
for those who are deprived of the advantage of receiving the 
Sacrament, &c. The Litany has been occasionally published for 
the use of the successors of the Nonjurors assembling in one or 
two of the larger towns northward : and an edition was printed at 
Shrewsbury so lately as 1797.* 


Hoajtirori. 


The Usages. 


Deacon's 
Collection of 
Devotions. 


^ A Communion Office, taken partly A Complete Collection of Devotions: 
from Primitive Liiurgies : and partly taken from the Apostolical Consiiiu- 
from the First English reformed Com- Hons, the Ancient Liturgies, and the 
man Prayer Book, together with Offices Common Prayer Book of the Church 
for Confirmation and the Visitation of of England. Part /. Comprehend- 
the Sick. 1718. Hall, ibid. vol. v. ing the Public Offices of the Church, 
p. I. Dowden, as above, p. 293. Humbly offered to the consideration of 
^ ^® 1 * Introd. p. the present Churches of Christendom, 

xxxviii. Lathbury, pp. 492 and ff. Greek, Roman, English, and all 
^ Hall, thid. pp. xli. and ff. The first others, Lathbury, pp. 390 and 496 
part of this production is reprinted and ff. 
in Frag. Liturg. vol. VI. entitled, * Hall, 11. p. 115. 

Q 2 



2H8 


Vkc SAanm 
mm. 

Sanctuii. 


aa. Tk^ 

tOM^. 


(j) Intents’ 
tim. 


THE MAf<S OF THE F/EST sr.VDAV TV ADV£NT. 


! concelebnint. Cum quibus et nostras voces ut admitti jubeas 
I deprecaimir, supplici confessione dicentes : 

I Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt 
I creli et terra gloria tua : osanna in excels! s. Benedictus qui venit 
; in nomine Domini : osanna in excelsis. 

j Deinde i onfestiiti manibus junctis et oadis eletfatis incipiat : 

I TE IGITIJR, clenientissime Pater, per Jesum Christum, Filium 
I tuum, Dominum nostrum, supplices rogamus ac petimus, 

///e ertiie/is se sacerdos osculeiur altare a dextris sacripczi^ dicens : 

V ti accepta hal>eas et benedicas hsec ►p dona, hsec munera, 
ba*t: ►p sancta sacrilicia iilibata ; 

/uidngiee sti^naculis super calicen^ elez'et manus suas^ ita dicens : 

Imprimis qua* tibi offerimus pro ecclesia tua sancta catholica, 
quam pacificare, custodire, adunare, et regere digneris toto orbe 
terrarum ; una cum famulo tuo papa nostro N. et antistite nostro 
N. iid esf pnprio episcopo iantum) et rege nostro N. et omnibus 
orthodovis, atque catholicm et apostolicm fidei cultoribus. 

Hk oret coi^itando pre* vivis. 

^Memento, Domine, famulorum famularumque tuarum N. et N. 
et omnium circumstantium, quorum tibi fides cognita est et nota 
devotio : pro quibus tibi oiTerimus, vel qui tibi offerunt, hoc sacri- 
ficium laudis pro se, suisque omnibus, pro redemptione animarum 
suarum, pro spc salutis et incolumitatis suae : tibique reddunt vota 
sua mtemo Deo, vivo et vero. 

Communicantes, et memoriam venerantes, imprimis gloriosae 
semper virginis IVfarim, genetricis Dei et Domini nostri Jesu 
Christi : sed et beatorum Apostolorum ac Martyium tuorum, Petri, 
et Pauli, Andreae, Jacobi, Joannis, Thomae, Jacobi, Philippi, Bar- 
tholomiei, Matthmi, Simonis, et Thaddjei : Lini, Cleti, dementis,' 
Sixti, Comelii, Cypriani, Laurentii, Grisogoni, Joannis et Pauli, 
Cosmae et Damiani : et omnium Sanctorum tuorum : quorum 
mentis precibusque concedas, ut in omnibus protectionis tuae 
muniamur auxilio. Per diadem Christum Dominum nostrum. 
Amen. 

Hie nspuieU sacerdos hmtims cum magna veneraiione^ dicens : 

Hanc igitur oyatkmem sc^itutis nostne, sed et cunctse familise 
mae, quaesumns Domine, nt placatus accipias : diesque nostros in 
tua pace dispemas, atqnc ab setema damnatione nos eripi, et in 
electontm tmmm jubeas gtege numerari. Per Christum Dominum 
nostrum. Amen. 

Hk itemm respidat hosimm Mcens : 

Qtiam oblattotiem tu D^is omnipoteits in omnibus, quaesumus, 



SINCE THE LAST EE VISION 


229 


of the Church of Jerusalem : to which Proper Rubrics are added for 
Direction, That the volume was published without the name of 
the author, shows the difficulties of churchmen at that time. 

In 1755, Bishop Gerard, of Aberdeen, issued an edition of the 
Communion Office, which was afterwards revised and published, in 
1764, under the authority of Bishop Falconar, as Primus, and 
Bishop Forbes, of Ross, and its text has been regarded as the 
standard of the recognized Scottish Communion Office.^ A few 
changes made in 1 792 ^ were only used locally. An edition was 
published by the Rev. John Skinner in 1800, and again in 1807 
with a Preliminary Dissertation on the Doctrine of the Eucharist- 
ical Sacrifice^ d copious local Illustration^ and an Appendix con- 
taining a Collation of the several Cojmnunion Offices in the Prayer 
Books of Edward VI., the Scotch Prayer Book of 1637, the present 
English Prayer Book, and that used in the present Scotch Episcopal 
Church, made by Horsley, Bishop of St. Asaph, in 1792. Other 
attempts ^ have been made to introduce variations, but wnth only 
local, or with no success. 

The Canonical position of the Scottish Office has varied. The 
Synod at Aberdeen, in 18 ii, declared it to be the Office of primary 
authority, and ordered it to be used in all consecrations of bishops ; 
while liberty was given to retain the English Office in all Congre- 
gations where it had been, and was still desired to be, in use. 
But as the English Book of Common Prayer was used, the 
Communion Office became more generally used according to the 
English form ; and by the Canons of 1863 it was declared to be 
the Service Book of the Church, and its Communion Office to be 
used at all Consecrations, Ordinations, and Synods, and in hll 
new congregations, unless a certain number of the communicants 
declare their desire to use the Scottish Office. The result is that, 
m 1850, out of 1 18 congregations, 40 used the Scottish Office, 
in 1888, out of 275 congregations, 59 used the Scottish Liturgy only, 
and 33 used both the Scottish and English forms ; in 1899 it was 

^ Dowden, pp. 95, ^ these varying forms are printed in 

^ ‘ Every single bishop,’ writes Fragmenta Liturgua, vol. v. 

Bp. Drummond in 1792, ‘ has made * A Prayer Book may be men- 
editions, and even some changes and tioned, which was issued, with the 
additions, according to their liking.’ sanction of Bp. Torry — according to 
The editions, however, were pub- the me of the Church of Scotland, 
lished without any name of the editor, Edinburgh, 1849 — which caused con- 
imtil Skinner’s edition in 1800. The siderable controversy. See Neale’s 
actual names of the bishops assigned Zfe of Bishop Torry, ch. vn and 
to them are traditional conjectures, appendix, and The EpiscopcUe of 
See Hall, Introd. p. Ixii. Many of Charles Wordsworth, appendix I. 


Seottl«h 

Litwriy. 



230 


SoottUh 

Liturgy. 


THE BOOK OF COMMON PR A YER 


in use either jointly or solely in nearly half the churches : the 
dioceses of Aberdeen, Argyll and Brechin were its strongholds, 
while the dioceses of Edinburgh and Glasgow specially favoured 
the English Liturgy. The arrangement of this office will be seen 
from the tables printed below pp. 510 and ffi 

3. THE PRAYER BOOK OF THE CHURCH OF IRELAND. 

Mention has been made of the neglect of religious instruction 
in Ireland at the time of the Reformation. It was agreed that 
worship should be in a tongue understanded of the people ; yet 
the Prayer Book was not given to the people in Irish until 1608.^ 

The civil union of the two countries was followed by the 
union of the Churches in 1800 : and T/ie United Church of 
England and Ireland continued, till the Act of 1869 left the 
Church of Ireland free from the control of the State, so far as a 
civil government will allow freedom to a National Church. This 
disestablishment, including the abstraction of the ancient revenues, 
took final effect January i, 1871. 

Meanwhile a Convention had met in 1870, and arranged the 
future government of the Church, The Prayer Book was for the 
moment accepted as it stood and was in use. Preparation, how- 
ever, was made for a revision, which was debated and carried 
on by the General Convention or Synod until the work was 
completed, and the revised Book according to the Use of the 
Church of Ireland was issued in 1877. 

A new Preface notes that there were serious differences of opinion 
about expressions used in the Administration of the Sacraments, 
but that no substantial change was made either in the Holy Com- 
munion or in the Baptismal services, or Ordination. Some com- 
plained of the changes that were made as being ' unnecessary or 
excessive,’ and others that these ‘ changes were not enough.’ But 
indeed more dissatisfaction has been aroused by the comments 
made on these subjects in the new Preface than by any question of 
changes in the services themselves, though some of these are far 
more grave than the Preface suggests. 

The Lectionary follows the new Table of the English Book, ex- 
cept that all the Lessons are taken out of the Canonical Scriptures, 
and the whole of the Revelation of S. John is read. The black 
letter Saints’ days are all omitted. The obligation to say the Daily 
Service is removed from the clergy. In Morning Prayer, the 

^ See above, pp, 62-64, 107, 125, 



SINCE THE LAST REVISION 


231 


Canticle after the First Lesson may be Te Deum^ Benediciie^ ■ 
or Ps. cxlviii. A Prayer for the Chief Governour or goz>ernours 
of Ireland is added after the Prayer for the Royal Fa7nily, At 
Evening Prayer, a Collect for Grace and Protection (the second 
Collect at the end of the Communion Office) may be said as the 
Third Collect. ‘ With reference to the Athanasian Creed (com- 
monly so called)/ the Preface states that ^ we have removed the j 
Rubric directing its use on certain days ; but, in so doing, this 
Church has not withdrawn its witness, as expressed in the Articles j 
of Religion, and here again renewed, to the truth of the Articles 1 
of the Christian Faith, therein contained,^ Among the Prayers a?id 
Thanksgivings tipon several Occasions^ are added the P 7 'ayer for 
Unity ^ A Prayer for a Sick Person^ On the Rogatio 7 i Days, On 
New YeaRs Day, For Christian Missions, A Prayer for the Ge 77 eral 
Synod of the Church of Ireland, a Prayer To be used hi Colleges and 
Schools, and a Thanksgiving For Recovery fro 7 n Sickness. 

Provision is made for two celebrations of the Holy Comniunmi 
at Christmas and Easter with the following Collect for the latter 
festival : — O God, who for our redemption didst give thine only 
begotten Son to the death of the cross, and by his glorious resur- 
rection has delivered us from the power of our enemy ; Grant us 
so to die daily from sin, that we may evermore live with him in 
the joy of his resurrection ; through the same Christ our Lord/ 
Epistle, Hebr. xiii. 20, 21 ; Gospel, S. Mark. xvi. 1—8. 

In the Order for the Administration of the Lord's Supper, or 
Holy Co7nniunion, the second and third rubrics are replaced by 
one : Hf the Minister shall have knowledge or reasonable ground 
to believe that any person who is living in open and notorious sin 
intends to come to the Holy Communion, so that scandal would 
thereby arise, he shall privately admonish hhn not to piesume to 
co7ne to the Lords Table till the cause of offence shall have been 
removed J and in every such case the Minister shall have regard to 
Jke Canons relating iheretol Rubric \—The Minister shall say | 
the Service following in a distinct and audible voice. The 
Collect for the Queen may be omitted, if the Queen ^ has been 
prayed for in any service used along with this office.' Before | 
the reading of the Gospel 77 tay he said or sung. Glory be to j 

^ Oratio. Deus qui pro nobis semper vivamus. See Brev. Sar. 
Filium tuum crucis patibulum subire Ante McUutinas{\. p. dcccviii); Brev. 
voluisti, ut inimici a nobis expelleres Ebor. In stafione ante crucem (p. 
pKDtestatem : concede nobis famulis 408). The epistle for the first Sunday 
tuis wt in resurreQtjoriis ejus gaudijs after Easter js altered to i Cor. v. 6-8. 


Irisi 

Prayer Seek. 



232 


Iriih 

Prayer Book, 


THE BOOK OF COMMON PRAYER 


Thee, O Lord ; and^ after the Gospel ended^ Thanks be to 
Thee, O Lord, or Hallelujah. An opportunity is to be given after 
the Prayer for the Church Militant for those who do not intend to 
communicate to withdraw : the long Exhortation may under certain 
conditions be omitted. The Consecration Prayer is to be said at 
the north side of the Table. The Gloria in Excelsis is to be said 
standing. Considerable alterations are made in the closing rubrics. 
The Ante- Communion service need not include the Prayer for the 
Church Militant. The minimum of communicants is reduced to 
‘three or two at the least.' The service may be begun at the 
Collect. The rubric excludes all but common usual Bread : the 
words of administration maybe said to rails full instead of to each 
communicant. The rule of three communions in a year is omitted. 

Parents may be Sponsors for their own children. When three 
Sponsors cannot be founds two shall suffice; and if two cannot 
be found one shall suffice. In the service used when a child that 
has been baptized privately is brought to Church, the Lord's 
Prayer is said after the Reception of the Child, as in the Office of 
Public Baptism. A Rubric directs the Service, when a child that 
has been already baptized is brought to the Church at the same 
time with a child that is to be baptized : — The Minister.^ 
having enquired respecting the sufficiency of the baptism., and 
having certified the same., shall read all that is appointed for the 
Publick Baptism of Inf ants until he have baptized and signed the 
Child that has not been baptized; he shall then call up07t the 
Sponsors of the Child that has been already baptized to answer in 
his behalf only instead of again reciting the Apostled Creed, he 
asks, Dost thou believe all the Articles of the Christian Faith, as 
set forth in the Apostles' Creed? He then signs the Child, and 
proceeds with the re7nainder of the Order for Publick Baptism , — 
Seeing now, dearly beloved, &c. 

In the Catechisjn, the word Mistresses is substituted for Dames 
in the Rubric, and the following Question and Answer, based upon 
the 28th Article, is inserted, — ‘ Q. After what manner are the Body 
and Blood of Christ taken and received in the Lord’s Supper? 
A. Only after a heavenly and spiritual manner ; and the mean 
whereby they are taken and received is Faith.' 

In the Order of Confirmation, instead of the Second Collect,— 
O Almighty Lord, &c. — some other Collect out of this Book may 
be said. Rubric : — Every person ought to present himself for 
Confir7nation {tmless preve7tted by some urgent reason) before he 
^^partakes of the Lord’s Supper. No sponsor is required. 



SINCE THE LAST EE VISION 


233 


In the Form of Solefunization of Matrimony^ the opening ixm 
address is shortened and bowdlerized ; and, to conclude the Service, 
after the Sermon or Address, the Minister says, Let us pray. 

0 Almighty Lord, and everlasting God, &c. (the Second Collect 
at the end of the Communion Office), and if there be no Corntnimion^ 

The grace of our Lord, <S:c. 

In the Order for the Visitation of the Sick, the Rubric about 
Confession is : — Here, if the sick ferson feel his conscience troubled 
with any weighty ^natter, he shall be moved to open his grief after 
which {if he humbly and heartily desire it) the Minister shall say 
thus. Almighty God, our heavenly Father, &c. (the Absolution in 
the Communion Office). An alternative is provided for the prayer 
following. After the special Prayers at the end of the office is 
added A Prayer for a sick person, when his sickness has been 
rnercifully assuaged. 

For the Cojjimunion of the Sick, If the sick person be very weak, 
and necessity so require, it shall suffice to use for this Office, the 
Confession, Absolution, Prayer of Consecration, Form of Delivefy 
of the Sacrament, Lord^s Prayer, and Blessing. 

The first Rubric in The Order for the Burial of the Dead is 
enlarged : — Here is to be noted, that the Office ensuing is not to be 
used for any that die unbaptised, or exco 7 nmunicate, or in whose 
case a verdict shall have been found of felo de se. But if any be 
brought for burial who have died unbaptized, being infants of 
tender age, the offspring of Christian parents, and not having been 
withheld from Baptism by wilful default or neglect, or bemg 
persons known or certified to the Minister to have been at the time 
of their death prepared for or desirous of Baptism, the Minister 
shall in such cases read one of the following Psalms and Lessons, 
or such portion of them as he shall see fit, and the four Sentences at 
the grave, concluding with the Lordls Prayer, and the Benediction 
at the close of the office. An alternative Lesson is provided, — 

1 Thess. iv. 13 /i? end. 

After the Accession Service are the following : — 

I. The Order for Morning Service, to be used on the first 
Sunday on which a Minister officiates in the Church of a Cure to 
which he has been instituted. 

2 A Form of Thanksgiving for the Blessings of Harvest. 

3. The Form for the Consecration of a Church. 

4. The Form of Consecration of a Churchyard or other Burial 
ground. 

5. A Form of Prayer for the Visitation of Prisoners, Treated 



234 


THE BOOK OF COMMOH PRAYER 


American 
Prayer Book. 


upon by the Archbishops and Bishops, and the rest of the 
Clergy of Ireland^ and agreed upon by Her Majesty’s License 
in their Synod, holden at Dublin, in the year 1711, and 
amended in the Synod of said Church, holden in Dublin in the 
year 1875.^ 

6. Articles of Religion (xxxix.) Agreed upon ... in the Con- 
vocation holden at London tn 1562. Received and approved. . . . 
in the Synod holden in Dublin A.D. 1634. Received and approved 
.... in the Synod holden in Dublin A.D. 1 870. 

7. A Table of Kindred and Affinity. 

8. Constitutions and Canons Ecclesiastical. Agreed to and 
Decreed. ... at General Synods held in Dublin in 1871 and 

1877. 


4. THE PRAYER BOOK IN' THE UNITED STATES OP 
AMERICA. 

Before the Declaration of the Independence of the United 
States, the Church of England in the several Colonies held 
different relations to the Civil Authority. In Virginia and Mary- 
land it was established by law, and these Colonies were divided 
into parishes with metes and bounds which remain to this day. 
In other Colonies there were Royal Governors, who gave to the 
Church a position of dignity and honour, even where the great 
body of the people were opposed to Episcopacy. In Connecticut, 
which continued a Charter Government, Churchmen were 
' tolerated by law as ‘ sober dissenters ’ from the Congregational 
establishment ; and they were also freely tolerated in the other 
chartered Colony of Rhode Island. But the Churchmen in all 
the thirteen Colonies considered themselves members of the 
I Church of England, acknowledged the somewhat shadowy 
authority of the Bishop of London as their Diocesan, and used 
the Prayer Book of the English Church. In fact, the use of the 
Prayer Book was one of the distinguishing marks of Churchmen, 

^ There was also printed with the latter first appeared in 1666, with 
editions of the Irish Prayer Book in the sanction of the Archbishops of 
1690, 1700 and 1721, &c., a Form Armagh and Dublin. It was possibly 
for receiving lapsed Protestants or taken from the form which Bishop 
Reconciling converted Papists to our Cosin prepared for the English Con- 
Church^ as well as the Form of Con- vocation (see above, p. 201). See 
secration of Churches. The former Reeves’ introduction to Irish Fo^iof 
is said to have been written by Bp. Consecration of Churches. (S.P.C.K.) 
Anthony Dopping, of Meath. The 



SINCE THE LAST REVISION 


235 


then as now ; and in many places copies of hat book were the 
Church’s first and most effective Missionaries, leading many 
from other bodies to consider and to embrace the doctrine, 
discipline, and worship which were enshrined in it. As no 
bishop ever visited the Colonies, it was, of course, impossible 
that the Ordinal or the Confirmation Office should be used ; but 
the other services were constantly employed, the only variation 
noted being that some clergymen felt that they could not honestly 
exhort the sponsors of children baptized to bring them to the bishop 
to be confirmed. Apart from this, there would appear to have 
been, with very few exceptions, the most careful conformity to all 
the provisions of the Prayer Book. 

When Independence was declared by the Congress sitting in 
Philadelphia on the 4th day of July 1776, the vestry .of the 
united parishes of Christ Church and S. Peter’s in that city met 
at once at the rectory, and directed the omission of the prayers 
for the King and the Royal Family. On the following day the 
Legislature of Virginia (where, it will be remembered, the Church 
was established) ordered these prayers to be ‘accommodated to 
the change of affairs.’ So also in Boston, when the news of the 
Declaration was received, the vestry of Trinity Church recom- 
mended their Rector, who had asked their advice, to, omit the 
State prayers. A like course was followed by others of the 
clergy, whose sympathy was with the Revolution, and who felt ; 
themselves to be in the same position as that of the majority, 
of the English clergy in 1688 ; and presently prayers for the 
United States and for Congress were read in many Churches. 
But a large part of the clergy, especially in the northern Colonies, j 
were strong adherents of the Crown ; they were persuaded that a 
redress of grievances could be had in a peaceable way ; and they j 
did not believe that they were released from the oath of allegiance 
which they had taken in England at the time of their ordination. 
Some of these, under the pressure of circumstances, ceased to 
minister at all in public ; some found safety within the British 
lines ; and some, with the bravery of confessors, continued to read 
the services in their churches without alteration or omission, con- 
ducting the worship of those who were persuaded that their allegi- 
ance was due to the King of England, though at the risk of loss of 
liberty or of life. 

The cessation of hostilities at the close of the Revolutionary 
War was proclaimed on the 19th of April 1783 ; and the defini- 
tive treaty of peace was signed at Paris on the third day of the 


JLzavricui 
Prayer Book. 



236 


^ THE BOOK OF COMMON PRA YER 


Anericui 
Frayer Book. 


following September. The war had weakened the Church in all 
the States, ^d the problems which confronted Churchmen were 
no less difficult than those which lay before the statesmen of the 
new Republflc. It is not within the scope of this chapter to do 
more than allude to them ; but it may not be amiss to say that 
the difficulties were met and overcome with a far-sighted wisdom 
and bravery which command our respect and often call forth our 
sincere admiration. 

In the North/ where Church principles have been held 
more strongly and under greater difficulties than elsewhere, the 
Churchmen of Connecticut had made an attempt to complete 
their organization, in the conviction that until they had a bishop 
they could not rightly provide for ecclesiastical government or 
take any action in regard to formularies of worship. On the 
feast of the Annunciation in 1783, before the end of the war had 
been officially proclaimed, the clergy of the State met at 
Woodbury, elected the Rev. Dr. Samuel Seabury to be their 
bishop, and instructed him to seek consecration in England, or, 
if it was refused him there, in Scotland. 

But before Dr. Seabury^s consecration, the first steps towards 
united action on the part of Churchmen in the several States 
had been* taken, in consequence of the recommendation of certain 
clergymen of New York, New Jersey, and Pennsylvania, who met 
in 1784, with a few laymen at the town of New Brunswick in New 
Jersey, to consult as to the revival of a charitable corporation. 
They sent out an invitation to influential men in different parts 
of the country, asking them to meet at New York in October of 
the same year to take counsel for the interests of the Church. At 
the time appointed there were present representative Churchmen 
from the three States just mentioned, and also from Massachusetts 
(with Rhode Island), Connecticut, Delaware, and Maryland, to- 
gether with one clergyman from Virginia who took no part in the 
proceedings. It was agreed that a general ecclesiastical consti- 
tution ought to be framed in accordance mth certain fundamental 
principles; and a General Convention to take the whole matter 
into consideration was called to meet at Philadelphia in September 

^ The distinction between ‘North’ division was at New York, and the 
and ‘ South ’ in the early days of Northern States were those com- 
the country was not the same monly known as New England, 
as in later years, when the terms now the six States of Maine, New 
were applied to the slaveholding Hampshire, Vermont, Massachusetts, 
and non-slaveholding States respec- Rhode Island, and- Connecticut, 
tively. In the i8th century the 



SINCE THE LAST REVISION 


237 


of the following year. The fourth of these ‘ fundamental principles ’ | 
was as follows : ‘ That the said Church shall maintain the Doctrines 
of the Gospel as now held by the Church of England, and shall 
adhere to the Liturgy of the said Church as far as shall be con- 
sistent with the American Revolution and the Constitutions of the 
respective States.’ ^ 

Meanwhile Dr. Seabury, having been consecrated at Aberdeen 
14th November 1784 by the bishops of the disestablished Church 
of Scotland, had returned to Connecticut. He met his Clergy in 
Convocation, 2nd August 1785 ; and on the fourth day of the 
meeting the Rev. Messrs. Bowden and Jarvis, together 
with the Rev. Samuel Parker of Massachusetts, who had come to 
consult with the bishop and clergy of Connecticut, were 
appointed a committee ‘ to consider of and make with the 
Bishop some alterations in the Liturgy needful for the present 
use of the Church.’ One week later, Bishop Seabury published 
a letter to his clergy in the form of a broadside, directing them 
to make in the use of the Prayer Book certain specified changes, 
all of which were required by the alteration in the form of 
government. The committee, as it appeared, w^ere prepared to 
recommend other changes, but they reserved these that they 
might be reported for consideration to the several Convocations 
or Conventions. There is no evidence that they were formally 
laid before the Convocation of Connecticut ; the Clergy there 
were well known to be opposed to any alterations that were not 
absolutely necessary. The Convention of Massachusetts, 
Rhode Island, and New Hampshire approved of certain changes, 
but finally decided to leave the matter of their adoption 
to the decision of the several parishes. Thus the English 
Prayer Book continued to be used in New England with 
practically no variation except such as was demanded by political 
changes. 

When the ‘ General Convention ’ called by the meeting of 
October 1784 met at Philadelphia near the end of September 
1785 there were found to be present clerical and lay deputies 
from seven States — New York, New Jersey, Pennsylvania, 
Delaware, Maryland, Virginia, and South Carolina — the New 
England States not being represented. The Convention drafted 
* an Ecclesiastical Constitution for the Protestant Episcopal 
Church in the United States of America,’ adopted a petition to 

1 It should be remembered that there was no Constitution of the 
United States until 1789. 


jSjtn*riaui 
Prayer Book. 



238 


THR BOOlC OF COMMON PRAYER 


Ax&crleui 
Pr»y«r Book. 


' the English Archbishops and Bishops that they would convey 
the episcopate to the Church in this country, and also, referring 
the fourth fundamental principle of the meeting of 17S4 to 
a committee, instructed that committee to consider ‘ such 
further alterations in the Liturgy as it may be advisable for this 
Convention to recommend to the consideration of the Church 
here represented/ A few alterations of the same kind as had 
been made in the North, due to the change in the form of govern- 
ment, were ‘approved of and ratified.' A large number of 
other alterations, involving changes in all parts of the Prayer 
Book, were reported to the Convention by a sub-committee 
without having been considered in full committee, and the 
Convention, giving (as it appears) but little time to their dis- 
cussion, agreed to ‘propose and recommend' them to the 
Church, leaving the question of their adoption to another 
Convention. This revision (if it may be so called) is known to 
have been largely the work of the Rev. Dr. William Smith, 
formerly of Pennsylvania, but then of Maryland ; and to him 
with the Rev. Dr. William White, president of the Convention, 
and afterwards Bishop of Pennsylvania, and the Rev. Dr. 
C. H. Wharton of Delaware, was entrusted the publication of a 
book containing the proposed changes, with rather large editorial 
powers. At the close of the Convention, ‘the Liturgy, as 
altered, was read,' and Dr. Smith preached a sermon in which he 
spoke of what had been done as ‘ taking up our Liturgy or Public 
Service where our former venerable Reformers had been obliged to 
leave it, and proposing to the Church at large such further altera- 
tions and improvements as the length of time, the progress in 
manners and civilization, the increase and diffusion of charity and 
toleration among all Christian denominations, and other circum- 
stances (some of them peculiar to our situation among the highways 
and hedges of this new world), seem to have rendered absolutely 
necessary.' 

Under date of ist April 1786, the book known by the name 
of the ‘ Proposed Book ' was published, the title-page stating that 
it was ‘ The Book of Common Prayer as revised and proposed to 
the use of the Protestant Episcopal Church.' It was reprinted in 
England with the label ‘American Prayer Book,' and also, 
appeared as one of the volumes of Hall's Reliquia LiturgiccB ; 
and it has been often quoted in England as being the Prayer 
Book of the American Church. But in point of fact, though 
proposed in a way which might have carried much authority, 



S]NCS THE LAST REVISION 


^30 


it was used but in a few places and for a short time ; it was, 
as will be seen presently, generally disapproved ; and four years 
later, when a General Convention of the whole American 
Church entered upon the work of Prayer Book revision, it was 
not deemed necessary to mention the Proposed Book, much less 
to abolish its use. The book was a very unfortunate and 
entirely unsuccessful experiment, and its publication was 
regretted by none more sincerely than by some who, with too little 
consideration, had given it an imprimatur. 

The mention of the most important of the changes from the 
English Prayer Book which were made in the Proposed Book 
will show that, although it had some features which might commend 
it, it could not have been accepted in its entirety by the 
American Church without involving most serious consequences. 
The Absolution in the daily service w-as h'eaded ‘ A Declaration ' 
concerning the Forgiveness of Sins’; the Benedicite was 

omitted, except for discretionary use in place of a portion of 

the Psalms on the thirty-first day of the month ; the Nicene 
Creed and the Athanasian were entirely omitted ; the clause 

‘He descended into hell’ was dropped from the Apostles’ 

Creed ; parents were allowed to be admitted as sponsors ; the 
sign of the Cross might be omitted in baptism ; the word ‘ re- 
generate’ was removed from the latter part of the Baptismal 
Offices ; the Marriage Service was abridged ; the Absolution in 
the Visitation of the Sick was given in the form used in the 
Communion Office ; a service for the Visitation of Prisoners 
was inserted from the Irish Book of 1711 ; the answer to the 
second question in the Catechism was given in these words : ‘ I 
received it in Baptism, whereby I became a member of the 
Christian Church ’ ; the Commination Service was omitted, but 
the prayers from the service were ordered to be said on Ash- 
Wednesday after the Litany ; sixty selections were made from 
the Psalter for use at daily Morning and Evening Prayer, the so- 
called damnatory clauses being among those omitted; forms of 
Prayer and Thanksgiving were provided, one to be used on the 4th 
of July for the blessings of civil and religious liberty, and one to be 
used in the autumn for the fruits of the earth and other blessings of 
God’s merciful providence ; the Articles of Religion were modified 
and reduced in number to twenty ; and new tables of Lessons were 
prepared, both for the daily services and for Sundays and Holy- 
days. 

It was at once evident that, as Bishop White confesses, ‘in 


JLtatricaa 
Pr»y«r Boak. 



240 


THE BOOK OF COMMON PRA YER 


American regard to the Liturgy, the labours of the Convention had not 
ray^oo reached their object.^ Dr. William Smith wrote a few days 
after the publication of the book that it could only be received 
‘ for temporary use till our Churches are organised and the book 
comes again under review of Conventions having their Bishops, 
&c., as the primitive rules of Episcopacy require.’ Not one of 
the Conventions in the States^ represented at Philadelphia in 
1785 approved of the Proposed Book. New Jersey formally 
rejected it, and memorialized the next General Convention as to 
the ^ unseasonableness and irregularity’ of some of the altera- 
tions; New York postponed the question of ratification ‘out of 
respect to the English Bishops and because the minds of the 
people are not sufficiently informed’ ; Maryland demanded the 
restoration of the Nicene Creed and the insertion of an Invoca- 
tion in the Prayer of Consecration in the Communion Office ; 
Pennsylvania and South Carolina called for other amendments ; 
Virginia held it to be ‘intolerable that the Minister might repel 
an evil liver from the Communion ’ ; and no Convention met in 
Delaware. From the northern States there came most earnest 
protests, both private and public, against the book. In the 
September following its publication, Bishop Seabury delivered 
his second charge to the clergy of Conhecticut, in which he 
spoke strongly as to some of the changes made in the services, 
and urged no less strongly that it was an unprecedented thing 
that any changes of this kind should be accepted by a Diocese 
before its organization was completed by the consecration of a 
Bishop. And at the same time, acting in accordance with a 
Concordat which he had made with the Scottish Bishops at the 
time of his consecration, he ‘ set forth and recommended ’ to the 
use of his congregations a Communion Office almost identical 
with the Scottish Office of 1764, adding to it certain private 
devotions. The influence of this Office upon the theology and the 
forms of worship of the American Church, through the introduc- 
tion of an explicit Oblation and Invocation into the Prayer of 
Consecration, has been very great ; and the Office was used by 
some of the older Clergy of Connecticut for many years after the 
adoption of the revised Prayer Book. 

^ In these early days, and es- were in every case coterminous with 
pecially before the adoption of the the States, until New York was 
Federal Constitution, the word divided into two Dioceses in 1838. 

* State ’ is constantly used where we In that year the word ‘ Diocese ’ was 
should use ‘Diocese.’ In fact, the substituted for ‘State’ throughout 
Dioceses of the American Church the Constitution of the Church. 



SINCE THE LAST EE VISION 


241 


But besides the objections to the Proposed Book which came 
from all parts of the Church in the United States, there were 
objections, which had perhaps greater weight, from the English 
prelates to whom copies of the book had been sent with 
the application for the consecration of Bishops for the dioceses 
represented in the Philadelphia Convention. They wrote that 
they were grieved to observe some of the changes which had 
been made in the forms of w'orship, and particularly that two of 
the Creeds had been omitted altogether, while the third had been 
mutilated by, the excision of an important Clause ; and they 
‘ earnestly exhorted ’ the Convention ‘ to restore to its integrity 
the Apostles’ Creed,’ and ‘to give to the other two Creeds a place 
in the Book of Common Prayer, even though the use of them 
should be left discretional.’ The letter was laid before a Con- 
vention of the southern Dioceses wEich met at Wilmington, in 
Delaware, October 1786 ; which thereupon voted unanimously to 
allow the use of the Nicene Creed, placing it as an alternative for 
the Apostles’ Creed, while it ordered by a scanty vote that the 
omitted clause should be restored to the Apostles’ Creed, and 
negatived a proposition to replace the Athanasian Creed in the 
Prayer Book. The English Bishops were satisfied with the action 
that was taken ; and on the 4th of February 1787, in the chapel 
of Lambeth Palace, the Rev. Dy. William White was consecrated 
Bishop of Pennsylvania and the Rev. Dr. Samuel Provoost 
Bishop of New York. 

Before the next Convention met, wise and godly Churchmen 
in all parts of the country were preparing the way for a complete 
union of the Church in all the States ; and at length in Phila- 
delphia, on the second day of October 1789, the bishop and 
delegates from the north gave in their consent to a modified 
constitution, and the Church in the United States was united in 
one Convention, of which the Bishops formed a separate house. 
Action was at once taken in regard to the Prayer Book. Bishops 
Seabury and White (Bishop Provoost being detained at home by 
illness) entered upon the work in their house of proposing 
amendments to the English Prayer Book ; the house of Clerical 
and Lay Deputies appointed committees as if to propose new 
services, but they also practically undertook a revision of the 
English formularies ; the ‘ Proposed Book,’ though it furnished 
some suggestions, was not taken as a basis for the work of either 
house. At the end of two weeks the Convention adjourned, 
having set forth and ratified ‘ The Book of Common Prayer and 

R 


A.ia«ricui 
Prayer Boo^ 



THE BOOK OF COMMON PRAYER 


^42 


American 
Prayer Book. 


Administration of the Sacraments and other Rites and Cere- 
monies of the Churchj’ requiring it to be used from and after the 
first day of October in the following year. 

Although the work of revision was accomplished thus rapidly 
in the Convention, the new Prayer Book was not in reality 
carelessly or hastily prepared. The two bishops and such men 
among the deputies as Dr. Smith of Maryland, Dr. Parker of 
Massachusetts, and Dr. Jarvis of Connecticut, had long had the 
matter in mind both in its general outlines and in its details. 
They were well acquainted with the English book and with the 
objections which had been made to its use in the Colonies ; and 
they knew no less well the needs of the Church in the new 
Republic, just beginning to recover from the shock of the 
Revolution. The two bishops in particular, both of whom gave 
their consent to everything that was admitted into ,the new book, 
were men in whom were united practical wisdom and strong 
convictions, while they looked at the great truths of theology 
from different standpoints ; and the more the revision of 1789 is 
studied in the light of the time when it was made, although it is 
found open to criticism in one way or another, the more it will 
command the respect of posterity. 

In this revision of the Prayer Book of the Church of England 
— for such in fact it was— a considerable number of minor changes 
were made, which it is unnecessary to mention in detail and for 
most of which the reason is apparent. A few words, used in an 
obsolete sense, were changed for words which would be better 
understood ; thus, ‘adorable' was substituted for ‘honourable’ in 
the Te Deiim j ‘prevent,’ in the Collect of which it is the first 
word, was changed to ‘ direct,’ and ‘ indifferently,’ in the Prayer 
for the Church Militant, to ‘impartially’ ; while for ‘leasing,’ in 
the two places where it occurs in the Psalter, there was substituted 
in one place ‘ falsehood ’ and in the other ‘ lies,’ due regard being 
paid here as elsewhere to the rhythm of each verse. In some 
instances a sentence was recast ; thus, in the Collect for Grace 
at Morning Prayer, the phrase ‘but that all our doings may be 
ordered by thy governance, to do always that is righteous in thy 
sight ’ was changed to ‘ but that all our doings, being ordered by 
thy governance, may be righteous in thy sight.’ Certain other 
changes show an over-precision in language which was character- 
istic of the times ; as, for instance, the frequent . use of ‘ those 
who’ for ‘them which,' the omission of ‘again’ in the AposLles’ 
Creed, and the change of ‘ which ’ into ‘ who ’ at the beginning of 



SINCE THE LAST EE VISION 




the Lord’s Prayer. Perhaps undue scrupulousness led to the 
change of the phrase in the Te Deuni^ ‘ thou didst not abhor the 
virgin’s womb ’ to ‘ thou didst humble thyself to be bom of a 
virgin ’ ; a fear of misunderstanding may account for the altera- 
tion of ‘ the good estate of the Catholic Church,’ in the Prayer 
for All Conditions of Men, to ‘ thy holy Church universal ’ ; and 
a criticism of earlier days may explain the alteration of ‘ who alone 
w^orkest great marvels,’ at the beginning of the Prayer for the 
Clergy and People, to ^ from whom cometh every good and perfect 
gift.’ A desire to avoid repetitions must account for the omission 
of the Lord’s Prayer after the Creed in the daily services and the 
permission to omit it at the beginning of the Communion Office 
‘if Morning Prayer hath been said immediately before,’ as also 
for the provision that the Creed is not to be said after the Gospel 
if it ‘hath been read immediately before in the Morning Seiwice,’ 
and the other provision that the Collect for the Day is to be 
omitted in Morning Prayer ‘when the Communion Service is 
read.’ A desire to shorten the ordinary Sunday Service, and to 
make it possible to mark special solemn days or seasons, 
probably led to the permission for the minister to omit at his 
discretion the part of the Litany beginning ‘O Christ, hear us’ 
and ending ‘ As we do put our trust in thee.’ Special care seems 
to have been taken to use the word ‘ Priest ’ in the rubrics only 
when the particular part of the service could not be read by a 
deacon or a layman ; thus, in the daily offices the word 
‘ Minister’ was employed except in the rubric before the Absolu- 
tion, and in like manner ‘ Minister ’ was substituted for ‘ Priest ’ 
in the Litany and in the introductory part of the Communion 
Office. 

The variations of any importance between the English and 
American books will be noted as the several offices come under 
review in Part 11 . of this work. But the more characteristic 
changes may be mentioned here, as giving a general idea of 
the form of the American book. Three new sentences, 
Habakkuk ii. 20, Malachi i. ii, and Psalm xix. 14, 15, were 
prefixed to those at the beginning of Daily Morning and 
Evening Prayer ; the Absolution in the daily offices was 
headed ‘The Declaration of Absolution, or Remission of Sins,’ 
and the form in the Communion Office was allowed as an 
alternative for it ; the Venite was composed of Psalms xcv. 1—7 
and xcvi. 9, 13 ; permission was given to use the Gloria in ex- 
celsis at the end of the portion of Psalms for the day ; only the 

R 1, 


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first four verses were printed for the Benedictus '^ the Nicene 
Creed was printed as an alternative to the Apostles’ Creed ; 
the rubric as to the Litany was placed after the Prayer for 
the President and other Civil Rulers,^ and but one supplication 
for ‘all Christian Rulers and Magistrates’ was left in the 
Litany in place of the six petitions in the English book for 
the Civil Authority ; the Prayer for All Conditions of Men and 
the General Thanksgiving were inserted in their place before the 
Prayer of St. Chrysostom ; in Evening Prayer the Magnificat 
and the Nunc Dimitiis were omitted, the first four verses of 
Psalm xcii, being allowed for use after the first Lesson, and 
the first four and the last three vefses of Psalm ciii. after 

the second Lesson as alternatives to the Cayitaie and Deu^ miser- 
eatur respectively ; and the opening words of the Collect for 
Aid against Perils were changed to a form more like that of 
the corresponding Morning Collect, ‘ O Lord, our heavenly 

Father, by whose Almighty power we have been prescribed this 
day.’ The Athanasian Creed was omitted, the New England 
Bishop and Deputies ‘giving it up with great reluctance.’ ^ To 
the special prayers five were added : For a Sick Person, For a 

Sick Child, For a Person going to Sea, For a Person under 

Affliction, and For Malefactors after Condemnation ; and the 
Thanksgiving from the Churching Office was placed among 
the special thanksgivings, and Thanksgivings For a Recovery 
from Sickness and For a Safe Return from Sea were appended. 

In the Communion Service, permission was given to say 
after the Commandments our Lord’s Summary of the Law with 
the Collect for grace to keep the Commandments (the second of 
those at the end of the English office) ; the Gloria tibi was 
ordered to be said after the announcement of the Gospel ; it 
was provided that either the Apostles’ or the Nicene Creed 
should be said after the Gospel, unless it had been read 
immediately before in the Morning Service; the words ‘here 
in earth’ were omitted from the title of the Prayer for the 


^ However much this is to be 
deplored on principle, it has kept 
the Bemdictus within the range of 
practical use, and prevented its being 
nearly displaced by the Jubilate, 

^ This change is said to have been 
made because President Washington, 
whose home was eight miles from 
a church, did not ordinarily attend 


Evening Prayer. 

^ Bishop Seabury wrote a year 
later that he ‘never was fully con- 
vinced as to the propriety of reading 
the Athanasian Creed,’ but that he 
was ‘ clear as to the impropriety 
of banishing it out of the Prayer 
Book.’ 



SINCE THE LAST REVISION 


245 


Church Militant ; an alternative Preface was provided for 
Trinity Sunday, and the use of any Proper Preface on that day 
was left discretionary ; a hymn was required to be sung after 
the Consecration, and a metrical hymn was allowed in place of 
the Gloria in excelsis ; and the ‘ Black Rubric/ with all but two 
of the other rubrics at the end, was omitted. And, most 
important of all the changes made in the whole book, the ; 
Scottish form of the Prayer of Consecration was adopted, with ^ 
a single modification, itself in the direction of primitive usage 
and almost identical with one formerly suggested by Dr. 
Sancroft, which was proposed at this time by deputies from 
Maryland. As modified, the Invocation, following the words 
of Institution and the Oblation, ends with these words; ‘that 
we, receiving them according to thy Son our Saviour Jesus 
Chrisds Holy Institution, in remembrance of his death and 
passion, may be partakers of his most blessed Body and 
Blood.’ The adoption of the Scottish form of the Prayer of Con- 
secration, deriv^ed from primitive Eastern liturgies through the 
Service-book of the English Nonjurors, was due to Bishop 
Seabury, who, it will be remembered, had set forth an edition of 
the Scottish office for the use of his diocese. But Bishop White 
did not oppose its adoption ; and in the House of Deputies the 
President, Dr. William Smith, read it so solemnly and impres- 
sively that it was accepted without objection. 

In the Office for the Baptism of Infants, it was provided that 
parents might be admitted as sponsors ; and permission was given 
to omit the Gospel and other parts of the service, provided that 
the whole should be read once a month if there were a baptism. 
In the Catechism, ‘spiritually’ was substituted for ‘verily and 
indeed ’ in the answer to the third question on the Lord’s Supper. 
In the Marriage Service, the first exhortation was shortened, and 
the service was made to end with the first blessing. In the 
Visitation of the Sick, the rubric as to a special confession of 
sins and the special Absolution were omitted, leaving the ancient 
form for the reconciliation of a dying penitent (the prayer be- 
ginning ‘ O most merciful God ’) in its proper place and with its 
full significance ; and a prayer was inserted, ‘ in behalf of all 
present at the visitation,’ taken from the writings of Bishop Jeremy ! 
Taylor. In the Burial Office, it was left to the discretion of 
the minister to use one or both of the closing prayers, and the 
phraseology of the first prayer was made more general. The 
Commination Service was not retained, but the last three prayers 


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‘were ordered to be said at the close of the Litany on Ash- 
Wednesday. The Forms of Prayer to be used at Sea were placed 
after the Churching Office ; and they were followed by a Form 
for the Visitation of Prisoners from the Irish Book of 1711, a 
Form of Service for the annual Thanksgiving for the fruits of the 
earth and the other blessings of God^s Providence, and Family 
Prayers adapted from those drawn up by Bishop Gibson of 
London. To the Psalter were prefixed ten Selections of Psalms 
(or, in some cases, parts of Psalms) which might be used at any 
service instead of the Psalms regularly appointed. In the prelimin- 
ary part of the book a new Preface was inserted, the black-letter 
days with all vigils were dropped from the Calendar, and the 
ornaments rubric was omitted. The table of Daily Lessons was 
nearly the same as that prepared by Bishop White for the Proposed 
Book ; the table of Sunday Lessons, two for each service, was new ; 
it began Isaiah in Advent, read other prophets from Septuagesima 
to Whitsunday (except on Easter and the Sunday following), began 
Genesis on Trinity Sunday, and then read the historical books and 
Proverbs till the end of the year, while the New Testament Lessons 
were selected with reference to the Church’s seasons. 

Special notice must be made of the permission given as to one 
of the clauses in the Apostles’ Creed, and as to the sign of the Cross 
in Baptism. To the rubric before the Apostles’ Creed was added 
this clause : ^ And any Churches may omdt the words, He des- 
cended into hell, or may, instead of them, use the words. He went 
into the place of departed spirits, which are considered as words 
of the same 7 neaning in the Creedi The permission, it should be 
noted, was not given to any clergyman, or to any congregation, 
but to ‘any Churches’: and no student of the ecclesiastical 
documents of the day can'*doubt what that means. It was a 
reservation of the right of any Diocese to omit from the Creed a 
clause of comparatively late introduction, or to substitute for it 
a synonymous expression which might be more easily understood. 
Whatever may be thought of the principle of allowing such 
omission or substitution, there can be no doubt that the permis- 
sion took away much of the desire to omit or to change the words, 
j and that it was a great advantage to the Church to be able to 
j explain in clear words and in a conspicuous place the meaning 
j of a phrase which has been a stumbling-block to many. It is ah 
^'most needless to add that no Diocese ever availed itself of the 
* privilege granted to omit or alter the words,^ and that there is no 
i ^ The permission to omit was withdrawn in 



SINCE THE LAST EE VISION 


247 


likelihood that any Diocese will ever avail itself of the permission AmericMi 
which still remains to substitute explanatory words for the ancient 
phraseology. In like manner it may be said, as to the permission 
to omit in Baptism the sign of the Cross with the accompanying 
form of words, that the concession has removed nearly all desire 
for the omission, while the Church has been enabled to say in the 
rubric in very plain words that she ‘ knows no worthy cause of 
scruple touching the same.' 

Many editions of the Prayer Book thus prepared and set 
forth were published, several of which were from time to time 
established by canon as standards. The most valuable was the 
Standard of 1845, carefully edited and corrected by the learned 
Dr. Thomas Winthrop Coit. 

The Convention of 1792 set forth an Ordinal, containing the 
three ordination services, the Litany with special suffrage as a 
separate service, and the Order for the Communion with ‘ Bishop ’ 
substituted for ‘ Priest ' or ^ Minister ' in the rubrics. An alterna- 
tive form of words was provided at the laying-on of hands in the 
Ordination of Priests, beginning with ‘Take thou authority' 
instead of ‘ Receive the Holy Ghost,' and omitting the reference 
to the remission and the retaining of sins. Bishop Seabury con- 
sented with great reluctance to allow the use of this alternative ; 
but he yielded to the three Bishops of English consecration 
(Drs. White, Provoost, and Madison), all of whom were present 
at the Convention. It may be noted that the first American 
consecration to the episcopate was held on the 17th of September 
1792, Dr. Thomas John Claggett being consecrated Bishop of 
Maryland by the four Bishops who had been consecrated abroad ; 
and through him both the English and the Scottish successions 
have come to all the later Bishops of the Church in the United 
States. 

A form of Consecration of a Church, based on that drawn 
up by Bishop Andrewes in 1620, and a Prayer to be used 
at the Meetings of Convention, taken in great part from a 
paragraph in the Homily for Whit-Sunday, were added to the 
Prayer Book in 1799 ; and an Office of Institution of Ministers, 
substantially that drawn up by Dr. William Smith of Con- 
necticut and adopted by the clergy of that Diocese in 1799, was 
added in 1804 and amended in 1808. After considerable discus- 
sion as to the desirability of Articles of Religion, and some 
attempts at recasting those of the English Church, the English 
Articles were adopted in l^h twenty-first being omitted 



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‘ because it is partly of a local and civil nature, and is provided 
for, as to the remaining parts of it, in other Articles,’ and a note 
being added to the thirty-fifth explaining the sense in which it 
is received, and suspending the order for the reading of the 
Homilies in Cliurches. 

In 1811 an amendment to the Constitution was adopted which 
provides that ‘ no alteration or addition shall be made in the Book 
of Common Prayer, or other Offices of the Church, unless the 
same shall be proposed in one General Convention, and by a 
resolve thereof made known to the Convention of every Diocese, 
and adopted at the subsequent General Convention.’ In 1829 this 
provision was extended to the Articles of Religion ; and in 1877 a 
permission was added for one Convention, under certain restric- 
tions, to make changes in the tables of Lessons. The only change 
made in the Prayer Book or Offices, after their final adoption as 
above stated until the year 1886, with the exception of modifica- 
tions of the tables of Lessons in and after 1877,^ was the change 
of ‘ north ’ to ‘ right ’ in the rubric at the beginning of the Com- 
munion Office, which was made in 1835. The House of Bishops, 
however, on several occasions expressed their formal opinion 
upon matters as to which the rubrical directions were not 
sufficiently clear, or for which (as for the proper postures in cer- 
tain parts of the Communion Service) there were no rubrical 
directions. 

In 1826 the House of Bishops adopted a resolution proposed 
by Bishop Hobart of New York, being a provision for shortened 
services ; it was approved by the Deputies, but found so little 
favour in the Church at large, that it was quietly dropped at the 
next Convention. In 1853 the Rev. Dr. W. A. Muhlenberg and 
others presented to the Bishops a memorial favouring a relaxation 
of the obligation of the rubrics in certain cases. The immediate 
result of the memorial and of the discussion to which it gave rise 
was only a declaration from the Bishops in 1856 that Morning 
Prayer, the Litany, and the Order for the Holy Communion were 
separate services, that on special occasions the clergy might use 
any parts of the Bible and the Prayer Book at their discretion, 
and that bishops might set forth forms of service for use under 
peculiar circumstances. Other proposals for the modification of 

^ The Sunday Lessons have been anew in 1880 and 1883, at which 
but slightly modified from those time the Lessons appended to the 
adopted in 1789. The Lessons for Calendar were also entirely re- 
Holy-days were nearly all selected arranged. 



SINCE THE LAST EE VISION 


249 


rubrical requirements were made in 1868 and later years ; but the ' 
plans suggested or proposed were not adopted. 

At the General Convention of 1880, a resolution introduced by 
the Rev. Dr. W. R. Huntington, then of Massachusetti but later 
of New York, was adopted by both Houses, providing for the 
appointment of a joint committee of seven bishops, seven pres- 
byters, and seven laymen, to consider and report w'hether, at the 
end of the first centur>^ of the work of the fully organized Church 
in the United States, there was occasion for ‘ alterations in the 
Book of Common Prayer in the direction of liturgical enrichment 
and flexibility of use/ This committee, of which Bishop Williams 
of Connecticut was chairman, presented to the next Convention a 
full report, with the ‘ Book Annexed,’ which exhibited the Prayer 
Book as it would appear if all the changes proposed by the com- 
mittee should be adopted. The wdiole matter was discussed at 
length ; a large number of propositions, partly from the com- 
mittee’s report, and partly introduced by individual members of 
the Convention, many of them of no great importance in them- 
selves, but all intended to provide for the enrichment of the 
Prayer Book or for flexibility or accuracy in its use, received 
a preliminary approval, and it was ordered that the Dioceses 
be notified of these amendments in order that final action might 
be taken upon them in 1886. The ‘Book Annexed as Modi- 
fied’ showed the Prayer Book as it wmuld appear if all the 
amendments proposed by the Convention of 1883 should be finally 
approved. The Convention of 1886 referred the whole matter 
to a committee, which had before it the recommendations of 
several of the Dioceses as to the proposed changes, together 
with other criticisms upon them ; so that there was little doubt 
as to the mind of the Church with regard to either the 
general matter or its important details. The committee recom- 
mended for adoption, as it happened, exactly one-half of the 
propositions which had been approved three years before ; and 
eighty-four of these resolutions, together with three others which 
were not thus specially recommended, passed both Houses. 
Besides these, the committee introduced twenty-five substitutes for 
former propositions, which could not be finally acted upon till 
1889 ; and it proposed and obtained a vote in favour of the pre- 
paration of a Book of Offices to contain forms for occasions for 
which no provision is made in the Book of Common Prayer. The 
whole of the unfinished work was again referred to a committee, 
which in 1889 reported such resolutions of addition ajnd alteration 


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in the Prayer Book as they judged desirable in order to complete 
the work of revision, and also a somewhat full Book of Offices with 
prayers for various occasions. No action was taken upon the 
latter except to continue it for three years, when the whole matter 
was allowed to drop ; but in the matter of changes in the Prayer 
Book, the Convention took affirmative action upon seventeen 
resolutions which had been proposed three years before, and, after 
considering the committee’s report, approved fifty-two resolutions 
that final action might be taken upon them in 1 892. Besides this, 
a committee was appointed to prepare and report to the next 
Convention the text of a Standard Book of Common Prayer, into 
which all the changes constitutionally made might be incorporated. 
Finally, in 1892 the General Convention adopted forty-three of the 
amendments proposed by the preceding Convention, and accepted 
the text reported by the committee on the Standard, ordering a 
Standard Book to be printed and replicas to be prepared for the 
several Dioceses with certificated copies for important libraries and 
for representatives of Churches in communion with that in the 
United States. Much labour was bestowed upon the preparation 
of the Standard, reference being constantly made to earlier 
standards and especially to that of 1845 ; the text of the Epistles 
and Gospels was compared with the best modern editions of the 
English Bible ; that of the Psalter was corrected from a careful 
study of the Great Bible ; and use was made of the facsimile 
edition of the Convocation Book and the manuscript Annexed 
Book of 1662. A canon provides for the comparison of all 
editions with certified copies of the Standard, and requires that 
all ordinary editions above the 24mo size shall keep uniform 
pagination. 

It remains to speak of the more important of the changes intro- 
duced into the American Prayer Book by the action completed 
in 1886, 1889, and 1892. By far the larger part call for no notice 
here, being corrections of rubrical inaccuracies or inconsistencies, 
or having to do with such matters as the readjustment of the 
Forms of Prayer to be used at Sea, and those for the Visitation of 
Prisoners. 

Additional sentences, differing for the two services and for the 
most part intended for use at special seasons of the Church’s 
year, have been prefixed to Morning and Evening Prayer with- 
out disp^'^cing any of the former sentences. Provision has 
been made for shortening both Morning Prayer and Evening 
Prayer ; and the prefatory note ‘ concerning the Service of the 



SLYCE THE LAST REVISION 


251 


Church’ declares that ‘the Order for Morning Prayer, the Litany 
and the Order for the Administration of the Lord’s Supper, or 
Holy Communion, are distinct ser\'ices, and may be used either j 
separately or together, provided that no one of these services be f 
habitually disused.’ The full form of the Benedictus has been 1 
restored, but the shortened form (the first four verses) may still be 
used except on the* Sundays in Advent ; and the Mag7tijicat and 
the Nmic Dimittis now stand in their proper place, the former 
Canticles (two after each Lesson) remaining as alternatives. From 
the rubric before the Apostles’ Creed the permission for ‘any 
Churches’ to omit the clause ‘He descended into hell’ has been 
removed. The full number of versicles and responses after the 
Creed is now found at Evening Prayer, the second versicle reading 
‘ O Lord, save the State,’ and the response to the versicle for peace 
being ‘For it is thou, Lord, only, that raakest us dwell in safety.’ 
A new Prayer for the Civil Authority has been provided for 
Evening Prayer, based on one of the Collects for the Sovereign in 
the English Communion Office. In the Litany, a petition has 
been inserted after that for Bishops, Priests, and Deacons, ‘ That it 
may please thee to send forth labourers into thy haiv^est.’ 

New occasional prayers have been inserted, For the Unity of 
God’s people (from the English Accession Service), For Mis- 
sions, and For Fruitful Seasons (to be used at Rcgation-tide) : 
and a Thanksgiving has been inserted For a Child’s Recovery 
from Sickness. To the Prayers which alone had been retained 
from the Commination Service has been prefixed the Miserere 
with Lord’s Prayer and Versicles, and the Collect beginning 
‘O God, whose nature and property’ has been added, making 
a Penitential Office for use on Ash- Wednesday or at other 
times. Collects, Epistles, and Gospels have been provided for 
first Communions on Christmas Day and Easter Day (these are 
from the Book of 1549), and also for the festival of the Trans- 
figuration on the sixth day of August. 

In the Communion Office, it is provided that the Decalogue may 
be omitted, provided it be said once on each Sunday ; but when it 
is omitted, the Lord’s Summary of the Law is to be read, fol- 
lowed by the Lesser Litany. The Nicene Creed is printed in 
its place after the rubric as to the reading of the Gos^l, and it 
is required that it be used on the five great festivals of the 
year. Acts xx. 35 (last part) has been prefixed to the^^^ertory 
Sentences, and Exodus xxv. 2, Deuteronomy xvi. 16, 17, and 
1 . Chronicles xxix. ii and 14 (last part) have b^en ^dded to them.- 


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The Exhortation ‘ may be omitted if it hath been already said 
on one Lord’s Day in that same month.’ The Sanctus is printed 
as a separate paragraph, with a side rubric ‘ Priest and 
People' ; and the Oblation and the Invocation in the Prayer of 
Consecration have been made distinctly separate paragraphs. 
The Warnings have been removed to the end of the service. 

In the Baptism of Adults, for the words ' these persons ’ or 
'the persons’ in the prayers there have been substituted the 
words 'these thy servants’; the Thanksgiving at the end has 
been conformed to that in the Baptism of Infants ; and rubrics 
have been added allowing the shortening of the service when 
used in private ‘in case of great necessity,’ and providing for 
hypothetical administration of the Sacrament ' if there be 
reasonable doubt concerning the baptism of any person.’ A form 
of presentation of candidates and a Lesson from Acts viii. 14-17 
(the latter for discretionary use) have been inserted in the Order 
of Confirmation, and the reading of the Preface has been 
made optional. Certain of the clauses omitted from the ex- 
hortation in the Marriage Service in 1789, making reference to 
the institution of matrimony and its mystical meaning and to 
Christ’s blessing of it, have been restored. In the Visitation of 
the Sick, the Commendatory Prayer has been amended by the 
omission of the last clause. Provision has been made for 
shortening the Office for the Communion of the Sick in case of 
necessity. At the Burial of the Dead, permission has been given 
for the insertion of a hymn or anthem, the Creed, and fitting 
prayers after the Lesson : and three additional prayers have been 
provided. The former ten Selections of Psalms, which were 
printed before the Psalter, have been omitted,, but there is 
a table of twenty Selections of Psalms, any one of which 
may be used at any service for which Proper Psalms are not 
appointed ; and the table of Proper Psalms has been extended 
to include the first Sunday in Advent, Circumcision, Epiph- 
any, Purification, Annunciation, Easter Even, Trinity Sunday, 
Transfiguration, S. Michael’s, and All Saints’ Days. On 
the twenty-ninth day, Psalm cxli. has been removed from 
Morning to Evening Prayer, The Articles of Religion have 
been placed at the end of the book, where they have a separate 
title-page. It should be added also that the former tables for 
finding Easter Day, &c., have been replaced by others, much 
more convenient and intelligible, prepared by the late Rev. 
Dr. Francis Harison. 



SINCE THE LAST REVISION 


5. NOTICES OF CERTAIN OCCASIONAL OFFICES 

I . A curious religious ceremony was used from at least the time 
of Henry VII. to that of Queen Anne, for the supposed cure by 
the royal touch of scrofula, or, as it was formerly called, the King^s 
Evil : the tradition was that the Kings of England, and France 
too, had this power, derived from Edward the Confessor.^ The 
earliest form on record is that used by Henry VII. in Latin. 
Subsequently modifications were made, and the service appeared 
in several forms in English.^ The efficacy of this mode of cure 
was believed by such men as Heylyn, Collier, and Carte ; ^ but it 
was never formally sanctioned by the Church, though the service 
was printed in some Prayer Books between the reign of Charles 
1. and the year 1719. 

The form, as it stands in the Prayer Books of Queen Anne, 
probably after undergoing a careful revision, is as follows : — ^ 

‘ At the Healing.’ 

Prevent us, O Lord, &c. 

The Gospel {for Ascension-day) S. Mark xvi. 14 — 20. 

Let us pray. 

Lord, have mercy upon us, &c. 

Our Father, &c. 

Then shall the infiryn persons^ one by one, be prese 7 ited to the 
Q^ieen upon their knees ; and as every one is presented and while 
the Queen is laying her hands upon ihem^ and putting the gold 
about their necks, the Chaplain that officiates, turning himself to her 
Majesty, shall say these words following: 

God give a blessing to this work ; and grant that these sick 
persons on whom the Queen lays her hands may recover, through 
Jesus Christ our Lord. 

A fter all have been presented, the Chaplain shall say, 

O Lord, save thy servants, &c. (the Versicles from the Comminution 
Service), 

Let us pray. 

O Almighty God, who art the Giver of all health, and the aid of 
them that seek to thee for succour, we call upon thee for thy help 

^ See Lathbury, Convoc, p. 428. as well as this later one, is printed in 

^ Ibid. pp. 435 and ff. The Book of Common Prayer 'uoitk 

3 Ibid, p. 432. Notes (ed. Eccl. Hist. Soc.), ii. pp. 

The old Latin form (from Pegge’s 991 and ff. 

Curialia Miscell., pp. 154 and ff.). 


253 


OccaiioiULl 

OiBces, 


Touching- 
Tor the 
King s Evil 


The Service 
■used at the 
ceremony. 



ii4 


Touching for 
the Eing'e 
EriL 


Prayer for 
*ke Fire of 
London. 


Convocation 

Service. 


THE EOOJC OF COMMON PkA VER 


and goodness mercifully to be showed upon these thy servants, that 
they being healed of their infirmities may give thanks unto thee in 
thy holy Church, through Jesus Christ our Lord. Amen, 

Then the Chaplain.^ standing with his face towards them that 
cotne to be healed.^ shall say.^ 

The Almighty Lord, who is a most strong, &c. {from the Visita- 
tion of the sick). 

The grace of our Lord, &:c. 

2. ‘ A Fonn of Prayer.^ to be used yearly on the second (f Sep- 
tember.^ for the Dreadful Fire of Londo 7 i' appears in some Prayer 
Books printed at Oxford (i68i — 1683), and in Parsell’s Latin 
Prayer Book. It is the usual office for Holy Days, with a versicular 
Hymn instead of Ve 7 titej a portion of the Commination Service 
after the Litany, with an additional Prayer ; and a Prayer to be 
‘ used continually so long as the navy is abroad? A note to the 
Litany directs it to be ^ used publicly in churches., 7 iot only upon the 
inonihly Fast-day, but on Wednesday in every week {and 77 iay by 
every 7 nan be used daily in private Families)., during the time of 
this Visitation? The original form ^ gives the Order of Morning 
and of Evening Prayer at full length. The General Thanksgiving 
is omitted, together with the Prayer for all Conditions of Men. 
The service was revised under Archbishop Tenison-^s authority, 
in 1696 ; and it was reprinted in a separate shape, as lately 
as 1831. Its use continued at S. Paul’s until 1859, when jts 
observance ceased, together with that of the three State Holy-days. 

3. A Latin Form of Prayer, used at the meeting of Convocation, 
was printed in 1700: it is found in Parsell’s Latin Prayer Book, 
and in the appendix to Percival’s Original Services for the State 
Holy-days? 

4. In 1714 there was also prepared, A Forift for ad 7 nitting Con- 
verts from the Church of Rome., and such as shall renounce their 
errors. It was not regularly carried through both Houses of Con- 
vocation : but it is occasionally used, as offering the nearest approach 
to an authorized form.® 

5. Before the Reformation, there was interpolated into the 

^ A copy is preserved in Sion of the Queen, probably by Archbp. 
College Library. It was ordered to Wake; Lathbury,pp. 426 and ff.; Wib 
be used on Wednesday, Oct, loth, kins, Concil. IV. 660. A new form 
1666. was drawn up and published (189S) 

^ Cp. Blunt, Annotated Prayer as No. XLIX. of the Church Historical 
Book ., Society Tracts. (S.P.C. K.) 

^ It was drawn up at the command 



smc£: THE LAST REVISION 




Sunday Mass in parochial churches a form of vernacular prayer 
called the Bidding of the bedes?- The people were bid to pray, as 
the preacher successively named the subjects of their devotion, 
and psalms and prayers followed. The same practice continued 
after the Reformation, the subjects introduced being gradually 
changed.^ When Henry VIII. assumed the title of Supreme 
Head of the Church of England, the name of the Pope was 
omitted, and especial care taken that the new title of the King 
should be correctly stated. The Form of bidding the Coynnion- 
'prayers is given in the Injunctions of Edward VI. (1547) prayer 
for the dead was still enjoined, until the form given in the Injunc- 
tions of Elizabeth (1559)/ which directed praise for the departed. 
It seems that this form was chiefly followed by those who framed 


Farm of 
£ec«ptioii of 
ConTerti. 


The Bidding 
Prayer, 


the Canons of 1603. 

The revival of preaching and the appointment of a sermon by 
the rubric of the Prayer Book at the same point in the service as 
the old vernacular prayer brought the two things into connexion ; 
consequently the Bidding Prayer figures as The Forin of a Prayer 
to be used by all Preachers before their Sermons in the 55 th Canon. 
It appears, however, from various sermons extant that, from the 
early period of the Reformation downwards until the year 1662, no 
exact rule was observed as to the position of the prayer ; it was 
used either before, or after, or more commonly zw, the Sermon.^ 
Strictly to comply with the Canon requires that the subjects which 
are there specified should be mentioned briefly^ w^hether in the 
bidding or precatory form, always concluding with the Lord^s 
Prayer. The connection with the Eucharist is now generally 
given up, as the Bidding Prayer is now almost entirely confined to 
sermons preached apart from the Communion service, and when it 
forms part of another service a collect or the Invocation is used 


^ In cathedrals this formed part ance, pp. 253 and ff. 
of the Sunday procession : in parish * Cardwell, Doc. Ann. i. p.2I. 

churches it took place after the ^ Ibid. p. 235. 

Gospel and Offertory, either before ^ See the instances collected by 
some altar or in a pulpit designed Lathbury, Hist, of Conmc. pp. 210 
for the purpose. Process. Scir., p. 8. andff. noiex e.g. Latimer sTwo Ser- 
2 See ancient forms in Sarnm Proc. mons preached belore the Convoca- 
(ed. Wordsworth )p. 22 ; Dr. Render- tion, in the morning and afternoon, 
son’s York Society), June 9, 1536— the prayer is at the 

p. 123, pp. 219* andff.; Maskell lii. conclusion of the morning sermon 
p. 342 [400] : the form ordered by (p. 40 ed. Park._ Soc.) ; and Wren, 
Henry VIII., in Hilsey’s Primer., p. preaching at Whitehall, in 1627, calls 
329. See also H. O. C[oxe] Forms of upon the people to pray after the texj^ 
Bidding Prayer', L’Estrange, AUL is named and the scheme stated. 



256 


BOOK- OF COMMON PRAYER SINCE LAST REVISION 


BiddSig of the longer form.^ The form of the Bidding Prayer is not 

rigidly prescribed, and under cover of this circumstance some 
liberty for the exercise of the gift of extempore prayer has been 
allowed, to meet the continual requests of the Puritans and others : 
strictly speaking, however, the use in the pulpit of an extempore 
prayer at this point, unless it be modelled after the form in the 
canon, is quite unauthorized.^ 

^ It is stated that this practice for the King. Lathbury, p. 211, 
was begun in the reign of William, ^ The amount of liberty conceded 
to evade the recognition of his supre- has varied very much at different 
macy ; so that, in its origin, it was times. In the Convocation of 1661, 
a mark of disaffection to the Govern- a committee of the Lower House was 
ment. On the other hand, in the appointed to compile a form of prayer 
time of George I. some clergy in- to be used before sermon, but 
curred the charge of disaffection for nothing was concluded. Lathbury, 
using the as if they p. 212, note. See B.C.P, with 

would onlycall upon the people to pray Notes ^ pp. 1157 and ff. 



DOCUMENTS. 

I. — The Hour Services for the First Sunday in Advent 
from the Sanim Breviary. 

Pica de Dominica Prima Adventus. 

Litera Dominicalis a. — Tertia Decernbris fota cantetur his- 
toria Aspiciens. Secunda Vespera eru7it de Sancio Osmundo^ cum 
pleno servitio in crasiino ; et solejnnis 7ne7noria de octava^ et de 
Dominica^ et de Sane fa Maria cu?7i aniiphona Ave Maria. Feria 2 
de S. Os7nundo : ix. leciioncs : 077znia de Cozzzznujzi uziius Confessoris 
et Pofztificis. Sec. Vesp. eznint de coznzziezzzoraiione, et zneizi. de 
Sanefo^ de oefava^ de Adveniu.^ et de S. Maria.^ curti azzt. Ave 
Maria. Feria 3 , 5 , et Sabbato.^ de cozzzzfieznoraiionibus.^ et Respon- 
soria ferialia prcetermiitaniur ; et Missa de oct. S. Andre ce dicitur 
in capitulo. 

Litera Dominicalis B, &c. . . . 

DOMINICA PRIMA ADVENTUS. 

Ad Matutinas. 

Dicat sacerdos Pater naster, et Ave Maria. 

Posiea sacerdos izicipiat serzntiuizi hoc fzzodo.^ Domine, labia mea 
aperies. 

Chorus respondeat^ Et os meum annuntiabit laudem tuam. 

Sacerdos sfatinZy Deus in adjutorium meum intende. 

Resp. Domine ad adjuvandum me festina. 

Gloria Patri. Si cut. Alleluia. 

Sequatur inviiatorium hoc 77zodo. Ecce venit rex ; Occurrarnus 
obviam salvatori nostro. Ps. Venite. ' Post z*., zzz., et v. vezsus 


I Pie. 

Regulating' 
the services 
Jor the week, 
according as 
the Sunday 
letter is A, 


or B. Sf'c* 


Mattinc. 

Introduc- 

tory. 

1. Private 
prayers. 

2. Opening 
. versicles. 


3. The Insjz- 
taiory, with 
Ps. Venite. 



258 


Mattins 


4. Hymn. 


5. The NoC' 
turns, 

Ca) First 
Nocturn. 

(i). Group 0/ 
psalms, 

Ps. i. — in. 
and VI . — 
XV., in three 
series. 


7 vith fiij 
Versicle and 
Response. 
Paternoster 
and Credo 
said pri- 
t>ately. 

Blessing of 
the reader. 

(ill) Group 
of lessons, 
Lectio /. 
[Isa. i. I, 2.] 


(xv) and 

their 

Responds. 


THE HOUR SERVICES FOR THE FIRST SUNT A Y iH 


psalmi repetatur' totum inviiatorimn. Post ii. vero^ iiii. et vi. 
versus psalmi ?epetatm solum hcBc pars., Occurramus. Et deinde 
reincipiatur totum invitatorium. 

Hymnus., Verbum supernum prodiens, &c. 

In prime nocturno, Antipkona : Non auferetur sceptrum de 
Juda, et dux de femore ejus, donee veniat qui mittendus est. Ps. 
Beatus vir. Ps. Quare fremuerunt. Ps. Domine .quid multipl. Ps. 
Domine ne in furore. Sub uno Gloria Patri. 

Antipkona: Erit expectatio gentium, lavabitque vino stolam 
suam, et sanguine uvae pallium suum. Ps. Domine Deus meus. 
Ps. Domine Dominus noster. Ps. Confitebor. Ps. In Domino 
confido. Sub uno Gloria, 

Antipkona : Pulchriores sunt oculi ejus vino, et dentes ejus lacte 
candidiores. Ps. Salvum me fac. Ps. Usque quo. Ps. Dixit insi- 
piens. Ps. Domine quis habitabit. 

Ex Sion species decoris ejus. 1^. Deus noster manifeste veniet. 

Deinde dicatur Pater noster, et Credo in Deum, a toto ckoro 
privatini. Et postea dicat sacerdos in audientia., Et ne nos. 
Chorus. Sed libera. 

Clericus lector dicat., Jube domine benedicere. Sacer. Bene- 
dictione perpetua : benedicat nos Pater aetemus. 

Clericus primam lectionem legat hoc modo. Lect. i. Visio Esaise 
filii Amos quam vidit super Judam et Hierusalem : in diebus Ozise, 
Joatham, Achaz, et Ezechise, regum Judae. Audite coeli, et auribus 
percipe terra : quoniam Dominus locutus est. Filios enutrivi et 
exaltavi : ipsi autem spreverunt me. 

Et finiatiir cum hac clausula, Haec dicit Dominus : convertimini 
ad me, et salvi eritis. Et notandmn quod omnes lectiones de pro- 
phet ia per totum annum terminantur cum hac clausula, Haec 
dicit Dominus, nisi in tribus nociibus ante pascha. Reliquce vero 
lectiones cum Tu autem domine miserere nostri finiantur, nisi solum- 
modo in vigiliis mortuorum, et nisi in tribus noctibus ante pascha. 

Finita lectione non respondeat chorus Deo gratias in audientia: 
sed statim absque intervallo Responsorium incipiatur. Aspiciens 
a longe ecce video Dei potentiam venientem, et nebulam totam 
terram tegentem. Ite obviam ei et dicite : Nuntia nobis si tu 
es ipse : Qui regnaturus es : In populo Israel. Priinum f. Qui- 
que terrigenae, et filii hominum, simul in unum dives et pauper. 
Chorus. Ite obviam, &c. Secundum y. Qui regis Israel intende, 
qui deducis velut ovem Joseph, Chorus. Nuntia, &:c. Tertiumy. 
Excita potentiam tuam et veni, ut salvos facias nos. Chorus, 



ADVENT FROM THE SARUM BREVIARY, 


Qui regnaturus es, &c. Gloria Patri. Chorus. In populo. Aspi- 1 
ciens. Et percanteiur a ckoro. 

Be7i. Deus Dei Filius : nos benedicere et adjuvare dignetur. 

Lectio secunda. Cognovit bos possessorem suum, et asinus prae- 
sepe domini sui : Israel autem non me cognovit, et populus mens 
non intellexit Vse genti peccatrici, populo gravi iniquitate, semini 
nequam, filiis sceleratis. Dereliquerunt Dominum, blasphemaverunt 
sanctum Israel, abalienati sunt retrorsum. Haec dicit. 

Aspiciebam in visu noctis : et ecce in nubibus cceli filius 
hominis venit. Et datum est ei regnum et honor : et omnis popu- 
lus, tribus, et linguae servient ei. y. Potestas ejus potestas aetema, 
quae non auferetur : et regnum ejus quod non corrumpetur. Et 
datum est ei regnum et honor, &c. 

Ben. Spiritus Sancti gratia : illuminet corda et corpora nostra. 

Lectio tertia. Super quo percutiara vos ultra addentes praevari- 
cationem 1 Omne caput languidum et omne cor moerens : a planta 
pedis usque ad verticem non est in eo sanitas, Vulnus et livor et 
plaga tumens, non est circumligata : nec curata medicamine, neque 
fota oleo. 

Missus est Gabriel angelus ad Mariam virginem desponsatam 
Joseph, nuntians ei verbum, et expavescit virgo de lumine : ne 
timeas, Maria, invenisti gratiam apud Dominum : ecce concipies et 
paries. Et vocabitur altissimi filius. y. Dabit et Dominus Deus 
sedem David patris ejus : et regnabit in domo Jacob in seternum. 

Et vocabitur, &c. 

In secundo nocturno. Ant. Bethleem non es minima in prin- 
cipibus Juda : ex te enim exiet dux qui regat populum meum Israel : 
ipse enim salvum faciet populum suum a peccatis eorum. Ps. Con- 
serva. An. Ecce virgo concipiet et pariet filium : et vocabitur 
nomen 6jus Emmanuel. Ps. Exaudi Deus. An. Orietur in diebus 
ejus justitia et abundantia pacis : et adorabunt eum omnes reges : 
omnes gentes servient ei. Ps. Diligam te. 

y. Egredietur virga de radice Jesse. 

Et fios de radice ejus ascendet. 

Tres medics lectiones de sertnone heati Maximi episcopi : et 
leganiur sine titulo.^ sed cum Jube Domine incipiantur : et cum Tu 
autem finiantur. 

Ben. Omnipotens Dominus : sua gratia nos benedicat. 

Lectio quanta. Igitur quoniam post tempus spiritualibus epulis 
reficere nos debemus : videamus quid evangelica lectio prosequatur. 
Ait enim Dominus (sicut audivimus) de adventus sui tempore. 

S 2 


259 


IC&ttlng 


Lectio IT. 
{Isa. t. 3, 4.1 


ResF>nd. 


Lectio III. 
\Isa. i. 5, 6 ,] 


Respond. 


(b) Second 
Nocium. 


(i) Group of 
Psalms. 

Ps. XVI . — 
xviii. 


(ii) Versicle 
and 

Response. 

(In) Group 
0/ Lessons. 


Maximus 
0/ Turin^ 
Homilyy 
Lectio IV. 



26 o 


THE HOUR SERVICES FOR THE FIRST SUHDA Y IN 


Uattiiu. 


and (iv) 
Respond. 


Rectio V. 


Respond. 


Lectio VI. 


Respond, 


(c) Third 
Noctum. 


Sicut fulgur coruscans de sub coelo : ita erit adventus filii hominis. 
Et addidit in consequentibus : In ilia nocte erunt duo in lecto uno : 
unus assumetur, et alter relinquetur. Duae molentes in pistrino : 
una assumetur, et altera relinquetur. 

Ave Maria, gratia plena, Dominus tecum. Spiritus sanctus 
super veniet in te, et virtus altissimi obumbrabit tibi : quod enim ex 
te nascetur sanctum, vocabitur filius Dei. 'f. Quomodo fiet istud 
quoniam virum non cognosce ? et respondens angelus dixit ei. 

Spiritus sanctus, &c. 

Ben. Christus perpetuse : det nobis gaudia vitae. 

Lect'o quinta. Movet fortasse nos fratres ; cur Dominus adven- 
tum suum indicans noctis se tempore ostenderit adventurum. 
Utique ejus adventus magna cum claritate diei, mag no cum timore 
et tremore suscipietur a cunctis. Frequenter audivimus sacris 
literis praedicatum : priusquam Dominus Jesus Christus adveniat 
antichristum regnaturum. Qui ita tenebras humano generi suae 
{ pravitatis infundet ; ut lucem veritatis nemo poene respiciet : et 
caligine propria operiens mentes hominum coecitatem quandam 
spiritualibus oculis exhibebit. 

Suscipe verbum, virgo Maria, quod tibi a Domino per ange- 
lum transmissum est : concipies per aurem, Deum paries et homi- 
nem. Ut benedicta dicaris inter omnes mulieres. y. Paries 
quidem filium : sed virginitatis non patieris detrimentum : 
efficieris gravida, et eris mater semper intacta. Ut bene- 

dicta, &c. 

Ben. Intus et exterius ; nos purget Spiritus almus. 

Lectio sexta. Nec mirum si diabolus emittat iniquitatis tenebras : 
cum ipse sit nox omnium peccatorum. Ad hujus igitur noctis 
tetram caliginem depellendam, velut fulgur quoddam Christus 
adveniet. Et sicut lucescente die nox subvertitur, ita coruscante 
Salvatore antichristus effugabitur. Nec ulterius pot erit disseminare 
iniquitatis su3e tenebras, cum lumen veritatis effulserit. 

Salvatorem expectamus Dominum Jesum Christum : Qui 
reformabit corpus humilitatis nostrae : Configuratum corpori clari- 
tatis suae. y. Sobrie et juste et pie \ivamus in hoc saeculo, expec- 
tantes beatam spem et adventun gloriae magni Dei. I^. Qui 
reformabit corpus, &c. Gloria Patri et Filio. Configuratum 
corpori, &c. 

In tertio nocturno. Ant. Nox praecessit, dies autem appropin- 
quavit : abjiciamus ergo opera tenebrarum, et induamur arma lucis. 
Ps. Coeli enarrant. An. Hora est jam nos de somno surgere : et 


(i) Group 0/ 
Psalms. 



ADVENT FROM THE SARUM BREVIARY. 


aperti sunt oculi nostri surgere ad Christum ; quia lux vera est et I 
fulgens in ccelo. Ps. Exaudiat te. An. Gaudete in Domino j 
semper : modestia vestra nota sit omnibus hominibus ; Dominus 
prope est : nihil solliciti sitis, sed in omni oratione petitiones vestrae 
innotescant apud Deum. Ps. Domine in virtute. 

y. Egredietur Dominus de loco sancto suo. 

Veniet ut salvet populum suum a peccatis eorum. 

Ben. Evangelica lectio : sit nobis salus et protectio. 

Lectio septima de expositione evangelii hoc mcdo incipiatur post \ 
accepta7n benedictionertt. Lectio sancti evangelii secundum Mat- 
theum. In illo tempore : cum appropinquasset Jesus Hierosolymis, 
et venisset Bethphage ad montem Oliveti : tunc misit duos disci- 1 
pulos suos dicens eis ; Ite in castellum quod contra vos est : et 
statim invenietis asinam alligatam et pullum cum ea. Solvite et 
adducite mihi. Et reliqua. Finitis 'uerbis evangelii dicat lecto?' 
titulum de omelia sub eodem tono . . . Omelia ex diversis tractatibus. 

Bethphage domus buccse, sive domus inaxillarum interpretatur, 
qui sacerdotum viculus erat ; et confessionis portabat typum. Et 
erat situs in monte Oliveti, ubi lumen scientise, ubi laborum et 
dolorum requies est. Tunc misit duos discipulos suos. Non 
immerito possunt duo discipuli, ad exhibenda Domino animalia 
destinati, duo prsedicatorum ordines (unus videlicet in gentes, alter 
in circumcisionem directus) intelligi. Qui recte duo mittuntur : sive 
propter scientiam veritatis et operatioms munditiam : sive propter 
geminae dilectionis (Dei videlicet et proximi) sacramentum toto 
orbe praedicandum. 

1^. Audite verbum Domini gentes* et annuntiate illud in finibus 
terras : et in insulis quae procul sunt dicite : Salvator noster 
adveniet. Annuntiate, et auditum facite - loquimini et clamate. 
I^. Salvator, &c. 

Ben. Divinum auxilium : maneat semper nobiscum. 

Lectio octava. Ite in castellum quod contra vos est. Contra 
enim apostolos erat, nec jugum doctrinarum volebat accipere. Missi 
isti discipuli doctores significant, quos ut indocta ac Barbara totius 
orbis loca (quasi contra positi castelli mcenia) evangelizando pene- 
trarent, destinavit. Et statim invenietis asinam alligatam et pullum 
cum ea : solvite et adducite mihi. Introeuntes mundum praedica- 
tores sancti invenerunt pullum nationum perfidiae vinculis irretitum. 
Funiculis enim peccatorum suorum unusquisque constrictus erat, 
Nec solum nationum, verum etiam Judseorum. Omnes enim pecca- 
vcrunt, et egent gloria Dei. 

]^. Ecce virgo concipiet, et pariet filium, dicit Dominus : Et 


261 


Katliiks. 


Ps. xix.— 
xxi. 


(ii) Vtrstcle 
a?td 

R esponse. 

(iii) Group 
of Lessons. 
Gospel and 
its Homily. 
Lectio VII. 


(iv) Res- 
pond. 


Lectio VIII 


Respond 



262 


THE HOUR SERVICES FOR THE FIRST SUNDAY IN 


Mattini. 


Lectio IX. 


Respond. 


6. Te Deum. 


7. Sacerdo- 
tal Versicle 
leading^ to 
Lauds. 

1. Introduc- 
tion. 

2. Psalms 
and Canti- 
cles. 

Ps. xciii., c., 
Ixiii., Ixvii. 


Benedicite. 

iXlviii.—cL 


vocabitur nomen ejus admirabilis Deus fortis. y. Super solium David 
et super regnum ejus sedebit in aeternum. 1^. Et vocabitur, &c. 

Ben. In unitate Sancti Spiritus : benedicat nos Pater et Filius. 

Lectio nona. Asina quippe quae subjugalis fuit et edomita, syna- 
gogam quae jugum legis traxerat, pullus asinae lascivus et liber, 
populum nationum significat. Super quern nullus adhuc hominum 
sedit ; quia nemo rationabilium doctorum fraenum correctionis quod 
vel linguam cohiberet a malo, vel in arctam vitae viam ire cogeret : 
nemo indumenta salutis quibus spiritualiter calefieret populo 
gentium utilia suadendo contulerat. Sederet namque super ilium 
homo, si aliquis ratione utens ejus stultitiam deprimendo corrigeret. 

]^. Laetentur cceli et exultet terra ; jubilate montes laudem ; quia 
Dominus noster veniet : Et pauperum suorum miserebitur. 

y. Orietur in diebus ejus justitia et abundantia pads. Et 
pauperum, &:c. Gloria Patri. Et pauperum, &c. 

Non dicatur Te Deunx laudamus^ ^er totmn Adventum.^ de 
quocunque fit servitiuin^ sed nonum responsoriunt reincipiatur. 
Finito responsorio dicat sacerdos loco nec habitn mutato. 

y. Emitte agnum Domine dominatorem terrse- 
De petra deserti ad montem filiae Sion. 

Sacerdos dtcat Deus in adjutorium ut supra. 

In Laudibus An. In ilia die stillabunt montes dulcedinem, et 
colles fluent lac et mel, alleluia. Ps, Dominus regnavit. An. 
Jocundare Alia Sion, exulta satis Alia Hierusalem, alleluia. Ps. 
Jubilate Deo. An. Ecce Dominus veniet, et omnes sancti ejus 
cum eo : et erit in die ilia lux magna, alleluia. Ps. Deus, Deus 
meus, et Ps. Deus misereatur, sub uno Gloria Patri dicantur.^ quod 
etiarn per totum annum observetiir.^ quando Gloria Patri dicitur. 
An. Omnes sitientes venite ad aquas : quaerite Dominum dum 
inveniri potest, alleluia. Ps. Benedicite ornnia opera, et dicatur 
sine Gloria Patri per totum annum quando cunque dicitur. An. 
Ecce veniet propbeta magnus ; et ipse renovabit Hierusalem, 
alleluia. Ps. caudate Dominum de coelis, Ps. Cantate Domino, 
et Ps. Laudate Dominun) in sanctis, sub uno Gloria Patri dicantur 
in Laudibus per totum annum quando Gloria Patri dicitur. 

Hi psalmi pradicii dicantur in Laudibus omnibus dominicis per 

^ Cf. Brev. Sar. In die nativitatis adventum^ et nisi a septuagesima 
Domini. ‘ Finito evangelio incipicU usque ad pascham, et nisi in feriali- 
sacerdos executor ofiicii m cappa serica bus quando de fe7'ia agitur, et nisi in 
in stallo suo Ps. Te Deum alta voce, fe^tis irium heiionum qua fiuni in 
RIolandum est quod per totum annum vigiliis, et in quatuor iemporibus 
dicitur ad inatutinas Te Deum extra extra hebdomadam pentecostes. , / 



ADVENT FROM THE SARUM BREVIARY. 


26j 


annwn prcEterquam a Septuagesima usque ad jnischa iantum. 
Dkantur etiam in omnibus festis sanctorum^ tarn trium quam | 
novem ledionum., per totum annum., et non in feriis. ! 

Capitulum. Hora est jam nos de somno surgere : nunc enim 
propior est nostra salus quam cum credidimus. Chorus, Deo gratias. ; 

Hymnus. Vox clara ecce inton at, &c. 

y. Vox clamantis in deserto. 

Parate viam Domini : rectas facite semitas Dei nostri. 

A 7 t. Spiritus sanctus in te descendet Maria : ne timeas habens 
in utero filium Dei, alleluia. Ps. Benedictus. 

]r. Dominus vobiscum. Et cum spiritu tuo. Coremus. 

Oratio. Excita qusesumus, Domine, potentiam tuam et vem ; ut 
ab imminentibus peccatorum nostrorum periculis te mereamur 
protegente eripi, te liberante salvari ; Qui vivis. 

Dominus vobiscum. Et cum spiritu tuo. 

y. Benedicamus domino. Deo gratias. 

Memoria de sancta Maria. An. Missus est Gabriel angelus ad 
Mariam virginem desponsatam Joseph. f Egredietur virga. 
Oratio. Deus qui de beatae Marise (p. 266). 

y. Dominus vobiscum. Et cum spiritu tuo. 

y. Benedicamus domino. Deo gratias. 

Ad Primam. 

Dicto Pater et Ave, incipiat sacerdos Deus in adjutorium, &c. 

Hymnus : J am lucis orto sidere, &c. 

An. In ilia die. {Prhna de Laudibus.) Ps. Deus, Deus" meus, 
respice. Ps. Dominus regit. Gloria Patri. Ps Domini est terra 
Ps. Ad te Domine levavi. Gloria Patri. Ps. Judica me. Ps. 
Deus in nomine tuo salvum me fac. Gloria Patri. Ps. Con- 
fitemini. Ps. Beati immaculati. Gloria Patri. Ps. Retribue. 
Gloria Patri. 

In omnibus Dominids quandocunque didtur Ps. Deus, Deus 
meus, respice, cum reliquis Psahnis ad Prhnam., diceiur super 
Quicunque hcec antiphona: Te Deum patrem ingenitum, te filium 
unigenitum, te spiritum sanctum paraclitum, sanctam et individuam 
Trinitatem toto corde et ore confitemur, laudamus atque bene- 
dicimus : tibi gloria in ssecula. 

Symbolum Athanasii. Quicunque vult, &c. 

Capitulum. Regi saeculorum, immortali, invisibili, soli Deo honor 
et gloria in saecula saeculorum. Amen. Deo gratias. 

Hoc prcedictum capitulum didtur omnibus dominids^ et in festis.^ 
et in octavis et infra., quando chorus regiiur. 


L&ads 


3. The 
Chapter 
Ro 7 n.xiii.\i. 

4. The 
Hymn and 
I 'ersicle. 


5. Bene- 
dictus. 

6. TkeCoi 
led, 


ana closing 
Versicles. 

7. The 
Memorial. 


Prime. 

I Introduc- 
tion. 

2. Hymn. 
The 

Psalms. 

Ps. xxii.— 
xxvi.y liv., 
cxinti., 
cxix. I — 32. 


4. The Qui- 
cunque vuit 


5. The 
Chapter. 

[i Tim.i.f],'] 



264 


Frimfl. 

6. Respond, 
and 

7. Verskle. 


8. TheSuf^ 
frames, ivith 
Lord s 
Prayer. 


Creed. 


THE HOUR SERVICES FOR THE FIRST SUN DA Y IN 


Jesu Christe, fill Dei vivi, miserere nobis, 
y. Qui sedes ad dexteram patris. Miserere, 8ic. Gloria 
Patri. Jesu Christe, &€. 
y. Exsurge domine adjuva nos. 

Et libera nos propter nomen tuum 
Et his dictis seqmmtur preces hoc modo. 

Kyrie eleison. Hi. Christe eleison. Hi. Kyrie eleison. Hi. 

Pater noster. y. Et ne nos inducas. Sed libera- 
y. Vivet anima mea et laudabit te. 

Et judicia tua adjuvabunt me. 
y. Erravi sicut ovis qui periit. 

Quaere servum tuum, Domine, qua mandata tua non sum oblitus. 
Credo in Deum. 

y. Camis resurrectionem. 1^. Et vitam aetemam. Amen, 
y. Repleatur os meum laude. 

Ut cantem gloriam tuam,tota die magnitudinem tuam 
y. Domine averte faciem tuam a peccatis meis. 

]^. Et omnes iniquitates meas dele, 
y. Cor mundum crea in me Deus. 

Et Spiritum Sanctum tuum ne auferas a me. 
y. Redde mihi laetitiam salutaris tui. 

Et spiritu principali confirma me. 
y. Eripe me Domine ab homine malo. 

R. A viro iniquo eripe me. 

y. Eripe me de inimicis meis Deus meus. 

]^. Et ab insurgentibus in me libera me. 
y. Eripe me de operantibus iniquitatem. 

Et de viris sanguinum salva me. 
y. Sic psalmum dicam nomini tuo in saeculum saeculi. 

1^. Ut reddam vota mea de die in diem, 
y. Exaudi nos Deus salutaris noster. 

]^. Spes omnium finium terrae et in mari longe. 
y. Deus in adjutorium meum intende. 

Domine ad adjuvandum me festina. 
y. Sanctus Deus, sanctus fortis, sanctus et immortalis. 

Agnus Dei qui tollis peccata mundi, miserere nobis, 
y. Benedic anima mea Domino. 

Et omnia quae intra me sunt noraini sancto ejus. 
y. Qui propitiatur omnibus iniquitatibus tuis. 

Qui sanat omnes infirmitates tuas. 
y. Qui redimit de interitu vitam tuam. 

Qui coronat te in misericordia et miserationibus. 



ADVENT FROM THE SAKVM BREVIARY. 


265 


f. Quirepiet in bonis- desiderium tuum- 
]^. Renovabitur ut aquite juventus tua 

Deinde dicitur Confiteor, et Misereatur, et Absolutio tit ad Com- 
pletofium. (p. 267). Sequuniur preces hoc modo. 
y. Deus tu conversus vivificabis nos. 

R. Et plebs tua laetabitur in te. 

y. Ostende nobis, Domine, misericordiam tuam. 

Et salutare tuum da nobis, 
y. Dignare, Domine, die isto. 

]^. Sine peccato nos custodire. 
y. Miserere nostri, Domine. 

Miserere nostri. 

y. Fiat misericordia tua, Domine, super nos. 

Quemadmodum speravimus in te. 
y. Domine Deus virtutum converte nos. 

R. Et ostende faciem tuam, et salvi erimus, 
y. Domine, exaudi orationem meam. 

Et clamor meus ad te veniat. 

y. Dominus vobiscum. Et cum spiritu tuo. 

Oremus. 

Hose sequens oratio dicitur in otunibus festis duplicibus per amium 
extra hebdotnada Paschce. 

In hac bora hujus diei tua nos, Domine, reple misericordia : ut 
per totum diem exultantes in tuis laudibus delectemur. Per. 
y. Dominus vobiscum. 1^. Et cum spiritu tuo- 
y. Benedicamus Domino. ]^. Deo gratias. 

In omnibus dominicis^ et in festis sanctorum non duplicibus.^ et in 
festis extra hebdotnada Pas dice dicatur hcec oratio. Domine sancte, 
pater omnipotens, aeterne Deus, qui nos ad principium hujus diei 
pervenire fecisti, tua nos hodie salva virtute : et concede ut in hac 
die ad nullum declinemus peccatum, nec ullum incurramus peri- 
culum : sed semper ad tuam justitiam faciendam omnis nostra 
actio tuo moderamine dirigatur. Per. 

y. Dominus vobiscum. Et cum spiritu tuo. 
y. Benedicamus Domino. Deo gratias. 

Ad Tertiam. 

Deus in adjutorium, &c. 

Hymnus. N unc sancte nobis Spiritus, &:c. 

An. Jocundare (p. 262). Ps. Legem pone. Ps. Memor esto. 
Ps Bonitatem. 

Cap. Hora est jam (p. 263). 


Prime. 


Mutual 
Confession 
and Absolu- 
tion., 


and Collect 
{either this) 


luiih closing 
Versicles 

{or this i.e. 
the Collect 
for Grace.) 


Terce. 
{Seat, and 
None are 
similar,) 

2. Hymn, 

3. Ps. cxioc, 

33—80. 

4. Chapter, 



266 


THE HOUR SERVICES FOR THE FIRST SUNDA Y IN 


Terc«. 

5. Respond 
and Versi- 
cle. 


6. Collect. 


Evensong. 

1. Introduc- 
tion. 

2, Ps. cx.-^ 
cxv. 


3- The 
Chapter, 
{Rom. xiii. 

It.] 

4. Respond. 


5 - TIu 
HymUf and 
its Versicle. 


6. Magnifi- 
cat. 

7. The Col- 
lect and 
Memorial. 


COMPl.INE. 

I. Introduc- 
tion. 


Veni ad liberandum nos Domine deus virtutum. 

y. Et ostende faciem tuam et salvi erimus. Domine deus 
virtutum. Gloria Patri. Veni ad liberandum, &c. 

y. Timebunt gentes nomen tuum. 

]^. Et omnes reges terrse gloriam tuam. 

Oratio. Excita quaesumus (p. 263). 

Ad Vesperas. 

Deus in adjutorium, &c. 

An. Sede a dextris meis : dixit Dominus domino meo. Ps. 
Dixit Dominus domino meo. Gloria. An. Fidelia omnia mandata 
ejus, confirmata in saeculum sieculi. Ps. Confitebor tibi, Gloria. An. 
In mandatis ejus volet nimis. Ps. Beatus vir. Gloria. An. Sit 
nomen Domini benedictum in ssecula. Ps. Laudate pueri. Gloria. 
An. Nos qui vivimus benedicimus Domino. Ps. In exitu Israel. 
Gloria. 

Capitulum. Hora est jam nos de somno surgere : nunc enim 
propior est nostra salus quam cum credidimus. 

Clericus de ii. forma incipiat hoc responsoriumy Tu exsurgens 
Domine, et percantetur a choro.^ misereberis Sion. Cler. Quia 
jtempus miserendi ejus, quia venit tempus. Chor. Misereberis. 
s Cler. Gloria. Chor. Tu exsurgens. 

Hymnus. Conditor alme siderum, &c. 

y. Rorate coeli desuper. 

15. Et nubes pluant justum : aperiatur terra et gerrainet sal- 
vatorem. 

An. Ne timeas Maria, invenisti gratiam apud Dominum : ecce 
concipies et paries filium, alleluia. Ps. Magnificat. 

OrcUio. Excita quaesumus, Domine, ut supra (p. 263). 

VersicuU ut supra (p. 263). 

Memoria de S. Maria. An. Beata es Maria qu« credidisti, 
quoniam perficientur in te quae dicta sunt tibi a Domino : alleluia, 
y. Egredietur virga de radice Jesse. Et flos de radice ejus 
ascendet. Oratio. Deus qui de beatae Mariae virginis utero verbum 
tuum angelo nuntiante camem suscipere voluisti : praesta suppli- 
cibus tuis ut qui vere earn Dei genitricem credimus, ejus apud te 
intercessionibus adjuvemur. Per eundem. 

VersicuU ut 'supra (p. 263). 

Ad Completorium. 

Dicto Pater noster et Ave Maria, incipiat sacerdos. 

y. Converte nos, Deus, salutaris noster* 



ADVENT FROM THE SARUM BREVIARY, 


267 


Et averte iram tuam a nobis, 
y. Deus in adjutoriunr meum intende. 

Domine ad adjuvandum me festina, &c. 

An. Miserere mei Domine, et exaudi orationem meam. Ps. 
Cum invocarem. Gloria Patri. Ps. In te Domine speravi. Ps. 
Qui habitat. Ps. Ecce nunc. Gloria Patri. An. Miserere, 8cc. 

Capitulum. Tu in nobis es Domine : et nomen sanctum tuum 
invocatum est super nos : ne derelinquas nos Domine Deus noster. 
Chorus respondeat.^ Deo gratias. 

Hymnus. Te lucis ante terminum, &c. 
y. Custodi nos Domine. 

U t pupillam oculi sub umbra alarum tuarum protege nos. 

An. Veni Domine visitare nos in pace ; ut laetemur coram te 
corde perfecto. Canticum Simeonis. Nunc Dimittis. Gloria. 

Sequuntur preces. 

Kyrie eleison Hi. Christe eleison Hi, Kyrie eleison in. 

Pater noster, Ave Maria. Et ne nos. Sed libera. 
y. In pace in id ipsum. Dormiam et requiescam. 

Credo. Camis resurrectionem. Et vitam setemam. Amen, 
y. Benedicamus Patrem et Filium cum Sancto Spiritu. 

I^. Laudemus et superexaltemus eum in ssecula, 
y. Benedictus es Domine in firmamento coeli. 

I^. Et laudabilis, et gloriosus, et superexaitatus in ssecula. 
y. Benedicat et custodiat nos omnipotens et misericors Dominus. 
I^. Amen. 

Confiteor, Misereatur, et Absolutionera, tarn ad Primam quam ad 
Completorium. 

Sacerdos respiciens ad altarey privatim ut vix audiatur a ckoro, 
hoc modo .--—Confiteor Deo, beatae Mariae, omnibus sanctis, vertens 
se ad chorum., et vobis : peccavi nimis cc^itatione, locutione, et 
opere : mea culpa. Respiciens ad alta^e^ Precor sanctam Mariam, 
et omnes sanctos Dei, respiciens ad Chorum,^ et vos orare pro me. 
Chorus respondeat ad eum converstis^ Misereatur, &c. 

Postecc, primo ad altare cortversus.^ Confiteor ; deinde ad sacer- 
dofem conversus, ut prrius sacerdos se habuit, 

Deinde dicat sacerdos ad chorum. 

Misereatur vestri onmipK)tens Deus : et dimittat vobis omnia 
peccata vestra : liberet vos ab omni malo : conservet et confirmet 
in bono : et ad vitam perducat aetemam. Amen. 

Absolutionem et remissionem omnium peccatorum vestrorum, 
spatium verse poenitentiae, emendatjcmem vitae, gratiam et con- 


COBBpMlU. 


2. Psulms. 
Ps. iv. 
jcxxi. I — 6. 
xci.jcxxxw. 

3. The 
Ckapier, 
{Jer. jrw.9.1 


5. The 
Hymn and 
Verskle. 


6 . Nunc 
dimittis. 


7. The Suf- 
frages, •with 
LartTs 
Prayer and 
Creed. 


Mutual 
Confession 
and Absolu- 
tion. 



268 

Complixie. 


{Alternative 

suffrages 


leading td\ 


{The Colled 
for Aid.) 

Closing 

Versicles. 


HOUR SERVICES FOR THE FIRST SUNDA Y IN AH VENT 


solationem Sancti Spiritus : tribuat vobis omnipotens et misericors 
Dominus. Amen. 

y. Deus tu con versus vivificabis nos. 

I^. Et plebs tua Isetabitur in te. 

y. Ostende nobis Domine misCricordiam tuam. 

Et salutare tuum da nobis. 

y. Dignare Domine nocte ista. ]^. Sine peccato nos custodire. 
y. Miserere nostri Domine. Miserere nostri. 
y. Fiat misericordia tua Domine super nos. 

19. Quemadmodum speravimus in te. 
y. Domine Deus virtutum convertenos. 

Et Ostende faciem tuam et salvi erimus. 
y. Domine, exaudi orationem meam. 

I^. Et clamor meus ad te veniat. 

y. Dominus vobiscum. ]^. Et cum spiritu tuo. 

Hcb preces pradictcB dicuntur supradicto modo per totum annum ad 
Ccmpletorium., tarn in fesiis duplicibus quam simplicibusy eiiam sine 
regimine chori: etin feriiSy nisi a Coena Domini usque ad oct. Paschce. 

\Ita tamen quod in omnibus feriis per AdventuiUy et a Domine 
ne in ira, usque ad Ccenam Dominiy et a Deus omnium, usque 
ad A dventum Dominiy {quando de feria agitur\ post versiculmn 
Fiat misericordia, statiin sequatury 

y. Exaudi Domine vocem meam qua clamavi ad te. 

Yif. Miserere mei et exaudi me. 

: Sequatur Ps. Miserere. Totus Ps, dicitur cum Gloria, et Sicut 
erat, sine nota. Et tunc omnia plant in prostraiione ab inceptione 
primi Kyrie eleison usque post oratiotiemy et Confiteor, et 
Misereatur, et Absolutionem ; Ha tamen qtwd immediate post 
psalmum erigat se sacerdns solus sic dicens : 
y. Exsurge Domine, adjuva nos. 

Et libera nos propter nomen tuum. 
y. Domine Deus virtutum converte nos 
1 ^. Et ostende faciem tuam et salvi erimus. 
y. Domine exaudi orationem meam. 

Et clamor meus ad te veniat. ^ 
y. Dominus vobiscum. 

Et cum spiritu tuo .] 

Oremus. 

Illumina, quaesumus, Domine Deus, tenebras nostras : et totius 
hujus noctis insidias tu a nobis repelle propitius. Per Dominum. 
y. Dominus vobiscum. Et cum spiritu tuo. 
y. Benedicamus Domino. I^. Deo gratias. 



DEACON^S LITANY OF THE LITURGY OF S. CHR YSOSTOM. 


269 


II. — Tfie Deacon's Litany of tfie Liturgy of 
S, Chrysostom} 


Litargy of S. 
cauTMfttoaa. 


'O AiaKOVoc' *Ev Ttpiv^ rov Kvpwv Ssij&Afuv. 

*0 Xopoc* Kvpu iXd 7 f(roy. 

*Yirfp ava)0ev etpyjyrjCy r% ff^rffyCag rwv 4 nr)(uv 
rov Kvpiov ^erjdmfiEv. Kuptf iXirfcroy. 

*Yx^ r^C €tprjvT}c rov ffvpTavroc icofffiov^ ivaraOeiac &yiui 
Tov Qeov ’E/cicXijortwr, Kal Ttj^ ray 'savrav kvaata^, 

^Yxfp TOV ayiov Olkov tovtov, ical rwy pLtTa Ti<rr£<t>c, «vXa/3£iac, 
k'a\ <j> 6 / 3 ov Oeov eimovrav kv (lvt^, 

'Yxcp TOV ^ ApyteTTUTKOwav ft pay (rov Zeiyog), rov ripiov Upser- 
fivrspiov^ T^Q iv XpiOT^ AiojcoyLag^ vavrog rov RXijjpov, Ktu roi 
Aaov, 

'Ya-fp rav fvei^ardrav kcu OtOffajkoxTay ‘BafftXEav 
wavrog rov HaXaTiov, xou rov arparo^k^ov awrwv, 

'Y?r€p r^c uytac Moi'yc (n ryg aroXccoc) raih^, iraoTfc irokib^ 
KCU yapag, xai rav Tr/ora ditcovyrwy €V avratg, 

'Yirkp £VKp€UTtag aepay €vif>opiag rav Kctpneay r% y^g, xal 
Kotpay eiprfvixmy, 

^Yirkp TrXfovr&iy, oSoiTropovyrav^ pocrovyray, mpyoyrtty^ alypa- 
XoTuy, xal ri^ tran^piag (Luray* 

'Yrrkp rov pvcr 6 -%ycu kpiag avd rtaaiqg d\aj/&i»g^ dpy^f kiv^vov^ 
Kat aydyicijQ, tow Kvpiov 

*AvrtXaj 3 ov^ aracroy, eXtiprop^ ical Zut^fwXiatfty ipagy d Sedg, rg ^ 
^aptrt. 

T^g Uavayiag^ dypdyrov, inr£p€v\oy7fphn/^y kyholcm^ Aecnrolrrig 
Oeotoxov, koL duirapBeroo Mapictc» pera vdvrav ray Ay*W 
jLyTjpovEwrayrEgy lavrovg rat aXXjJXowc xal vaffav r^v fftiif*' 
Kpvrrf rj> vapaBap^Bcu 

*0 X&pog' Sot Kwpcc. 

*0 *Icp€wc ix^mvag* ^Or* wpkvu trot vaoo. r^ofei, Ti/t.^ rat 
npotncvpipngy r^ Ilcirpt, rot r^ Yify rat ry 'Ayty t'uw, 

got act, rot etc to^ at^mc rav aitdyav. 

'O Xopdg* *Ap^v, 

^ Etichologion^ p. 47 ; L.E, W.y 362. Cp. below pp. 274, 275* 



TUB ABtAPHOkA OB S. CHRYSOSTOM^ S LITURGY, 




Utnrgy of & 
OllT^IOStOlIl. 


III. — The Anaphora of S. Chrysostom' s Liturgy} 


H ANA$OPA TH2 OEIAS AEITOYPriAS TOY EN APIOIS 
HATPOS HMON lOANNOY TOY XPY2O2T0MOY.» 


The Ana- 
i>}u)ra. 


The Saluta- 
tion 


and Sursum 
Corda. 


The Com- 
fftetnoration 
iCp. Pre- 
face\ 


*0 iSioLKOvo^' KaAw5* or^fiev fxtra <f>6l3oV irpoir^tafup 

Trjv aylay *Ava<j>opay iv elpfjvri vpocr^kpuy, 

*0 Xopds' *'E\£oy elprivris, Ov<riav alyiffEot^, 

Kai 6 piy *Iep€uc> kirapaq top ’Acpa* d^ro r£p 'Aytbtv, 
nwoTLdrjaiv avTOP Ip EVt tottw, Xiytop ro, *H 
*0 AioLKOvoq vpotTKVPria-aQ elaip^Erat ip Tf Styita Bii- 
pkOTC Kai Xaj^i>y *Pi7ri^iov^ piiri^ci ra *Ayia EvXafitSq, 

*0 ’l€p€V5, (TTpaCPel^ TrpOJS top XaOPy £JC<^(i)V£l* 

*H xapi5 rov Kvplov ripiiap ^Irfaov XpLtnov, koI fi ayairif rol 
0eov jcat nar/W; fcal if Koipo^pla rov &yhv Uyev^aToq etij piru 
wdyrafp vp^diy. 

*0 Xopoq* Kai pcrd rov TPWfJLoros aw, 

*0 *l£p£wc* ^ Av(ii tryj^pEv rdq cop^/as. 

'O Xopoq* '‘^^opep irpoq top Kvptop, 

*0 'Icpcws* Ehyapiar^aiitpep Tf Kvplto, 

*0 Xopoc* ^Af£0*> #ca2 Siicatov idri wpoatcvyetp IJarcpa^ 
tfoi dyiov Tlp^pxiy Tpcd^ opoovaioy Kai a')(wpiaTOP, 

*0 'Icpcil? pvariKmc, irpdc dparoXdc iarpappiyos* 
**A^toy Kai EiKaioy ai vppeipy ak EvXoyiiy, ai aiyE^Py^ aol ev^apta^ 
T€iy, at TTpoaKwCiv tp rraprl rowtp rfjg ^EOTroTtlaq aov * av yap 
€t Gcdc dviKfppaoroQ, aTrepiPoi^roq, ddparoc, aKaraXtiirrog, del uty, 
wjatn’iiic toy, av Kai 6 popoyevjjq aov Yidg kqI to Upevpd aov rd 
dyiop* av Ik rov prj opToq eh rd tlvai ^pag Trapi]yaytg^ Kai 


1 E^XoXdyiov rh fAycx^ vfpUxov 
rds r&v iirrot fivarrtp(uy dxoXov&las' 
pp. 6l sqq. Venice, 1862. At ^€tat 
X€tTovpy{cu‘ pp. 17 sqq. Venice, 1S67. 
The Dwine Liturgft of our Bather 
among the Saints y ]o\m Chrysostom, 
ArchbishoJ> of Constantinople, Hone 
into English^ with some Prifatory 
Notes, and the original Greek of the 
open parts. London, 1 866. 

* The Air (drip or vetfyfXij) is the 
outer covering, placed over the Paten 
and Cup, each being first covered 


vifith its own veil. Neale, p. 170; 
Divine Liturgy, p. 4. 

* The Fans {BlaheUa, Muscaria), 
originally of light material, to keep 
away insects, in process of rime came 
to signify mystically the vibration of 
the win^ of the Seraphim : they are 
now generally made of silver, and 
in the shape of cherubs’ heads and 
wings. Neale, Liturgies, p. xxv. 
note. 

* Cfi Martyrmm S, Polycarpi, 
§ 14- 




THE AMAPHORA op S. CHRYSOSTOAtP LITURGY. 

*Tapa7r£ff(Wac avtorijarac Trakty^ ml dvfVTiqq Tcdvra voimy 
£wr rov ovpayov dvriymytQ ical (iaaiXtuiv trov €X^‘ 

^Viif T^y fieXkovffay, Yictp tgvt^^v airdyrmy £v^{ipiaTGvp£v 2oi, 
ml Ti^ pLOvoytuti cov mi Hy^vpart ffcv ry ay/^* virip 
irdyrtyy wy KTfity, koI wv oik laficv, rmv ifniv^yMy ami ^ftai'^y 
£V£pye<ru^v r^y ek ytyarrjpcykiv. Edxapurrovfidv ttd xal 

vn-€p TTjc Aarovpy/as raim^, ^y cjc rmv ^puky liLo-ffOai 

icanjftWac* kairoi trot xa^ocor^/cao-t 

fLvpwZt^ LAyyiX&fVy ra XcpovjBl^ koI tol 'SitpaifHp, IJaxTfpwya, 
woXvofiparai p€rdp<riaj impuiriL 

*Ejc^wv«C‘ Tov iriyUiov vpyov ^^ovro, po^yTct^ cticfiayika, 
coi Xcyo^ra* 

’'O Xopoe* ^Ayio?, fiyioc, ^yioc, Ki^oc 2 a^^, xX^jjC • 
Krai ^7 y^ SoJi^S erotJ. ^Cla-ayya iy rot^ wpiarot^' tvXoy^ 
ftiyo^ 0 tpXpptvo^ iv dyo/xari Kvpiov* wravra iv rmc hpiariHC^ 
’Ea'ravfia xaXtv Xafi^y o Aiaicoa'oc tok ^AaT€piffKay^ 
IK Tov ay/ow Al<rKov 'jcoiii 'Zravpov rv^oy iravta avVov^ 
tai dtnratrdpityGq avroy dtrotlB-qinv iy uipEi rtvL 
*0 2^ 'Icpevc €X£vxfrat fivcrriKias* 

Merit Tovrtay imi ^ftus rStv fiaxiipimy AvydfUbty, Acirxortt 
^iXa'v^puMre, ^owpev ml Xiyofisy ' "Aytos J jcoi romyios, 2v, 
Kou 6 fioyoytyri^ a<m Yld^y ml to Uy^vfid irov to dyioy, ^Aytog 
£i Kal Tramyio^, ml peyaXorpeir^c 4 <row* oc roy koerpoy 

Goy iiydirryja^ Ain€ tov fsovoyanf trov Yldy Bovvai, tra rms 

o TTtOTSVbfy etc auroV pr^ aVoXijrat aXX* exV olmrtoy' oc 

iXdi^Vf Kal irdaav ttiv vTip ^jn&y ohsovoftiay vX^p^nraCy rp votri 
p TTape^tSoro, pdXXov lavrdv TFapeSiBov vrip t% too Kotrpov 
ittt^C} Xaj3m^ dpToy iy tcuc ayuuc mrrov Kal dxpdvTOic koI 
dpittptfTOic Kal €vXoyqoaCy aytdfracy acXaWc, 

ilhHce TOis ayiOLC aorov Mn^rcus i«it ’AtootoXois, etirmy* 

E,Kif>mvto^' J\d^tTty <fyxy€T£y rawo pov iarl to S^/icr, ro 
ifTrep iffi^y KXmpievoi'y th dif^eatv apaptrtmy. *0 Xop6c‘ 'Apijr. 

M^OTtJfws* 'OfJLoif^c Kou TO woTTptoy juerd to hiTTv^aat, 
XiytH^y * 

TiUre cf avrov TrdyreCi rovrd iart to Ai/ia pou 

* i*wo crossed strips of metal, arran^ng the portions of Bread, 
msed to cover the Paten, to prevent Neale, Litur^eSy p, 17a 
the Veil (WeoariCXu/^ta) from db- 




Litargy of a. 
Chiyiostina. 


The 

Sanctus. 


Commemoh 
roUion of re- 
dempiiony 
including 


The KeAiaX 
of the Insti- 
tution. 



2n 


THE ANAPHORA OF S. CHRYSOSTOM^ S LITURGY. 


Liturgy of S. 
ChryioftOTX. 


The Obla- 
lion and In- 
vocation. 


TO Kawif^ AulOt^q, to wrtp vfiiSv icctl iroXX43v ojuf kof, 

£iC a<f}£€rLy afiaprimv. 'O Xopog' ’A/tj/v. 

Mutrrt/cwc* Mepyrjpeyot, roiyw rrfq (Tiorqp'iov Tavrric €vrv\rj% 
KOI vavTojy rtSv virtp fjp^v yEytyripEvtav^ rov SravpoVf rov Tutfsov 
rjc Tpirjpipov ^AyaaraaEatgy els ovpayovg *Ara/ 3 a<r€w?, rye U 
^e^Lwy Kadi^pag, rng ^evrepag Kai eySo^ov irdXw Tlapova-iag" 
’E#c<^aivfiic* Ta ed ek tQv aQv trot 7rpoff(f>£popsv Kara Travra, 
Kai ^id irdvra^ 

O \op 6 g* Sc hfJLvovftev, <re ehXoyovpev^ croi ev)(apt4rrovpey, 
Kv/W€, kcu deopiOd o-ov, o 0 €O 9 ^pHiV. 

0 Sc 'Icpcvc /cXivag t^v Kt<l>aXrfy £7rcv;5(€rat pvariKtHs’ 
Ktl vpcKTtjiipopev croi rrfv Xoyiidfy tuvtjjv ical avaipaKTOv Xa- 
Tpetay, koI irapaKoXovpev o-c, kcu ^eopeOa, »fa* iKereuopev' Kara- 
wepif/op TO Uyevpd arov rd dyioy eefy* i<ai iirl ra irpotcetpcya 

Auipa ravra. 

Kat 0 p\v Alokovoq diroTiSTjai rd 'PiTiiSiov, Kai ep^erai 
iyyvTSpop rid 'lepetj ical wpoffKvvovcriy dptfyoTepoi rplg 
^pTTpoaBev rrjg dytas Tpaircfiyc* 

Etra Ti^v KeifyaXiiy uTroKXivag d AidKOPog dei/cvvet 
evy rto *Q,papl(p^ tov dyiav "^Aprov^ XiyiMty pvariicldc* 
EuAoyT/croy, Acenroro, rdv dytoy "^Aprov* 

Kai d *lepevg ayicrrdpevoQ af^payi^ee rplg ra &yia 
A&ipa, Xeyiov* 

Kai TTOtrirov rdy pev “Aproi' rovrovy rtpLov 'Zutpa rov Kputroo 
<rov. 

*0 AiaKOvog* *Ap{iv, Kai avdig d avrdc BeiKvviay avr 
'Clpapiip rd dytop Ilor^ptoy* 

EvXoytproy, AcffTrora, to dyiay Uorrjpioy. 

Kat 6 'Icpcvs eifXoy^y Xeyet* 

To ie ip Tto Uorrjpiip rovr^^ ripiov A\pa rov Xpiarov trov. 

^0 AtaKovoQ* *Aprpt, Kat avdis d AidKovos, SetKVvtop 
perd rov *Clpapiov dptfyorepa rd '^Ayta, Xeyei' 

EvXoyijaoPy AicTToray rd dpifyorepa.. 

1 'npdptov^ seupotius opApioy, deno- not as in Latin of the corresponding 
tat pannum oblongum^ brachio Sacer- vestment (TnpiTpaxv^iov) worn by 
dotis imponi solitum. Snicer. * It priests/ Marriott, Vtsiiarium Chris- 
appears only to be used of the Hanum^ p. 84, note, Hammond, 
deacoRs ** stole,” as we now call it, Litnrgiesy p. 391, 



THE AHAPHORA OF S, CHRySOSTO^rs LITURGY. 


273 


*0 'l£pf£vc thXoyi^v a uifyoTEoa ra ^\yia Xcyci* 
Mtraf^aXi^y rta TlvevfiaTi (rov rf 'Aytt&. 

*0 AiaKGroQ* *AfJiijiv, 'AfiriVy 'Afiiiy. Kai rrfv K£<^aX^i' 

vTcoKXivag 'IcpEi, Kot ro, Mrjjflr^Tyr/ pou, ayu 

AiamrOy rav aptoproAov, iGraTat Iv ^ irpoTEpor laraTO 
roTTto* itai XajSitfV ro 'PiTTt^tov, piTrU^et to. ^Aytn^ k»C 
ro vpar€pov. 

*0 ^lepEVQ p.v(TTiK(liS’ LUtte ysviffOai rote pETaXapf^arovaiv 
tk VT^tv \f/v)(rjSj ^4^EffLV apapTiiov, eIq KCLim’tay tov ayiuhl 
arov HrevfiaroCf £iQ ^CTiXtlaq ovparuiv nrXijpwpa^ el<s Traf^-qaitiv 
T^v TTpoc (TSy prj ek ^pipo., Tj etg Kardi^pipa, *'Er£ 7rpo<T<j>€f*op€V 
ff<H nyv XoytK^v Tavrrjy Xarpciav vTrsp twv kv TtL^neL uraTrav- 
aapivuiy UpoTrardpotr, Xiarkpisiy^ UaTptftp^^wv, ’Atto- 

OToXwF, KrfpvKttv^ EvayyaXicTTwy^ Maprvpwv, ^OpoXoyriT^r, 'Eyicpa- 
TivrQyy Kot travTOQ wyedparog iv viarei TcraXeuxyp&ov^ 

Eira Ovptmv rriv dylav TpaTTf^ar Kuripir poader, XiyEt 
lK<f^k^WS* 

ISieupirtac rffg vavayiag^ VTtpEvXoyi^pivTjQ, kvdd^ov, 

Attncoivrfg fip^v Oforojcov, koI denrapOivoM Xlapiag, 

Kat iTrL^idwtrt to ^vpiar^piov rw Ata/corw, oarig 
Bupidtrag Ti^y dylav TpdirE^av KvtcXm, pvrjporevEi tTrEtra 
TCL AlitTV^a Ttav KetcoLpripit'fyv* MvT}pov£VEL Kad' 

kavrov Kai S>v ^QvXErai ^dtvTior K€tt r£0j'€wr<o»'. 

*0 di *l£p£vc ETTEv^Erat pucrriKMg’ 

Tov dylov Ttodvvovy Ilpo<l>Tjrov, IlpoSpa/toi;, koI BaTmarov’ 
rw dyttvy kyd^anv^ Ka\ iravEvify^ptmf ’ AarooroXcuv * rov dylov (rov 
SeJvOc) Kol TTjV pvripilV ETTtTEXoVpEV, Kul TTaVTOOV OTOV TW 

"Ayu^v* dyv ralg iKEoirng kTrurtcripai ^pag d 0 £O 5 , Kai pyycr&rp-i 
"irdyTtw Tuy KEKOLp-qpevoyv et eXvIBl dyaaraffetaQ ^lojjg atbavtov* 
('O *l£p£vs pvrfpovEVEi wv diXci) jcal aVaxawor auroucj 
a GEog hpQvy ottov kmaxoTTEL to €f>mQ tov Trpoodnrov crov, 

*lSri •jrapeueaXmpEV cte* Kupic, irdcrriQ ’Exofvox^? 

^OpBodd(tvVy Tt^ dpSoTopovyrEov , tov Xoyov Tjk uijg dXriBtiag, 
vavTog rov Cp^irjSvrepiov, rr^g kv X^pior^ AtaKoviag, kol wavrdg 
lEpofTiKovy Kat Mova^iKm Tdyparo^ 

*'Ert irpooiftipopiv <rot t^v Xoyurdv raimp Xarptiay mrep r^c 
OUovpiyTjg, virkp rr^ dylag KoSoXtic^ kcu *AwotrroXtK^g 'EiCicXj|- 
mag^ vwkp tivv h dyvttq. jcai (TEpv^ ^oXiteI^ dtay&vrtm^f mrif* 


liiitrgy of S. 
CbryMstcnB. 


The Inter- 
cession. 


The Dip- 
tychs of the 
Dead^ 



274 


THR ANAPHORA OF S. CHRYSOSTOM^S LtTVRGY. 


lAtvTgy of S. 
dhryioxtom. 


atul of the 
living. 


The Bless- 
ing. 


Deacons 
Litany, said 
at the same 
time as 


Priest's 

Prayer. 


.Civ irtaTordTO)}' Kot ^tXo^itTTfaiv rjfidiv BoitriXibfV, ‘jrayroc roB 
UaXariov Kal tou ^TpaToiri^ov avriav, Aoc avTotg, Kvptc, eiprivutov 
TO "BatriXeioi'y ii>a cat r/^€<c yaXrjvy airrihy ^p.tpoy Ka\ 

ij(rv)(LOy fttov Zidytypev ky irdtri^ tvcrtf^iiq. koI c^pLyonpru 

*Ev TrpMTOiQ fiy})fjdr)Tij Kvpie^ tov ^Apr^utnoKimov 
fipwy (tov detvos:), oy rate dytoig <rov ^ISuCKX-qaiaiq ky 

elpiQj'Tjj (Twor, tvTipovy vytdy paKporipEptuoyra, Kal opdoTOfioviTa 
Toy Xoyov Tijg crfjQ aXtiditat. 

O AiaKOroQ fJLyrjpoviuei tU hiirTv^a Tmv i^^vruv, 

*0 'IspsvQ p.vffTLKSoQ‘ Mr//£r^r;ri, Kwptf, Trjg OoXfittie kv ^ 
irapoiKOvpLEV^ kou TatrriQ ttoXeu^c fcal Trio’rei 

olKOvyThjy ky avralg. M I'^ar^z/ri, Kuptf, TrXforrtov, oJotTTopowVroiv, 
yoaovi'Ttov, ca/xroiTWK, alx/^aXwrioy, cat ri^e ff<ATr}ptac ahrmy. 
MyrjfrOrjrij KvptSy rwi' Kapiro<l>opovyT(i)y cat caXXtcpyouVrwv It 
rate ciytatc aoh ’EeeXj^atate, cat pip.vr}pivb>y t<ov kw 

€7rl wdyrag kfftdg ra iXirf trov k^awotnetXoy, 

*Eic<f>M y(t)Q’ Kat Boq rtftdy kv kvl aropLan cat fitf icap^i^ 
lo^dt^iv ml uvvfiyeiy to irdyrifioy cal /xtyoXoxpfi'TTcc dvopd ao*j, 
TOV UarpoC) cal tov Ytow, cal tov ayiov FTvcwjuaroc, lorv, cat d#i, 
cal fte rous altarac rtay nltayivy, *0 Xopoc' ^ApTfy, 

Kat (TTpa<f>elQ wpdg tov Xaov^ koi evXoyk^y avTOv, 

Xkyet' 

Kai e/rrai rci iXkr) tov MeydXov 0fov cal Sturi^poc i/pwi' 
'hicrov XptfTTov pLtTo. TrdvTtMty vpaiv. 

*0 Xopdc’ Kal psTa tov irvevpaTO^ oov, 

*0 Bk Aidk'ovoc Xaftivv Kaipor irapd tov ‘Ifpfwe, caj 
ki^XOioVi Kal orroLQ ky rw ffvyrjOet tott^, Xeyei* 

JldvTuyy tHw ‘Ayiivv pinfipoyfvfravTtQ, eTiy cat ert, kv elpi^yy 

rov Rvploi/ BerjSiopey. 

*Yir€p T(t)y TpotTKopicrdkyrtov cat dytaa’&ivrivy Tipmv AApiov 
roiT Kvptov ^sridfvpsy. 

‘'Ottwc 6 <f>tXdyBp<P7rO€ Oedg fiptay, 6 Trpo^Bsldperog avTa eig 
TO dyioy cat virepovpdyioy cat. yospoy avTov Ovoiajm^ptovj eig 
etrpriy fVuiBtag TtvEvpaTLic^g, dvTLKaratrkp'^ ripiv ttjv BeIov ')(apiv 
cat Tyjy BcopEav tov ayiov XlyEvpaTog^ BEijBtvjtiEV, 

'Ywkp TOV pvarBnvai kpkig dr6 wdorj^ BXixpEtvgj dpyrjgj icivBvyov, 
cat dvdyKrjg^ tou Kvplov Btrj^ivpEV* 

*0 '[fpfvc pvffTtK^g' Sor wapaKarariBipEBa r^y ^tvviy 



THE ANAPHORA OF S. CHRYSOSTOMKS LITURGY, 


275 


a-^aaay kou rijy eXmSa, Ac<nrora fiKaySpitrire' rat irapaKaXovfx^v, 
rat ^iOfiedoL, rat iK&Tevofiey' KaTaf/wtrov 9 /tac p^TaXafiYiv rQy 
ixovparlaiy aov rat ^piKTay MwrTjjpiwy raimfg r^g *ltf>oig rat 
n.v£vpaTUcijc TpaTcU^TjQy fisra tcaBapov crvyeidorog^ fts afscriv 
kfiapTi^Vf (Tvy^^prjiTiv TrXrjppeXTjpaTutr, ,€l<; Tlvipparog ayiov 
KOLvtavlav, elg ^oiXEiag ovpavwy KXT^vofxtav^ tig 'K^apprjirtay T^r 
Tpog trc, /iJ| ftc V Kca-OKpipa, 

'O Aiaxovog' *AyTiKaSoVy arQcrovj iXiijffov, rat diac^vXalor 
kpdg b Beds try 

Tify fipipav irnaav, TiXtiaVy ayiav, tlpijviKbry koI arapap-njrov , 
irapa tov Kvpiov aWriff^pEda. 

’^AyycXor slpbvrjgy Tricrrby Ebriyovy <f>vXaKa r^y }^v\iav k-a\ r«5v 
(TwpAriav ripiiiVy Trapa tov KvpCov atrytr^pEda. 

^vyyy^prjy rat a(j>e(Ttv rtav apaprttay rat rivy wXrjppEXrjpdTOiV 
ffpL^y, Tcapa tov Kvpiov atri/trw/tffiou 

Ta icaXa. rat avpipipoi^a rate ’^v‘)(aig ffpwyy Kal Llpipnfiv nS 
KtXTpipy vapa TOV Kvpwv aiTTjtribptda. 

Tov vTToXovirov )(p6voy rfjg ^tarjg iipmv iv elpijrrj Kal peraroi^ 
iKreXitrajLy iraph tov Kvpiov aWrio^pEda, 

Xpumava ra teXt) rrjg ry/itSv, uvIjZvya, a>'£7ratcrxvjTa, 

Elprji'ucoy Kal kclX^v aTroXoyiay rtjv hrl roS ^/3epou BtjpaTog tov 
K ptorov, alrijompEda. 

tvdrrjfra Trjg Iltcrrcttf?, rat t^v Koivtvyiav tov ayiov 11 r£u/taroe 
aiTTiirapEvoiy iavrovg kcu aXXriXovg Kat ‘iratrav T^y i^ivyjy tiptvy 
XpujT^ T^ Be^ TrapadetppEda. 

'O 'l£/>€vc EKipwVfvg" Kal KaToil^ov fjpdgy AfOTrora, paTO. 
Trappnfiotag araroir/wrws roXp^v iinKaXEto&ai era tov iirovpuyioy Beov 
riaripOy Kal XiyeLV' 

*0 Aaog TO* ndrep tjpmy. 

*0 ‘lapavg* ’'On crov iartv, 

Eira* Kip^yif irdoi, 

O AidKovoc* Tag Ka^aXag vp^%> Kvptt^ KXivaTa, 

'O 'lapavg pvoTiKtdg’ Rvyapiarovpiv aot, BounXev doparE, 
b dpETpjjnp crov bvydpat ra wavra br^ptovpyiicrag, kai np 
TrXiJOa TOV iXaovg oov ovk orTtay ^elg to flmt rd TratTa Trap- 
ayaymv, AvTOg, Attrs-oro, ovpavoOay amba IttI Tovg vTroKEKXiKorag 
trot Tag aairrmr KarfuiXAig’ ov yap acXiray aapta Kai amart dXXd 
trot Tf <^^Ep^ Bef, Sv. ovvy Atawora rd irpotcdp^a wdoiy ^plv 


Liturgy of S. 
Oiryiotftom. 


DetKOits 
Litany con- 
tinved. 


End efthe 
Priests 
Prayer^ 
leading to 

Lords 

Prayer. 


The IncU' 
nation. 



276 


THE ANAPHORA OF S. CHRYSOSTOM’S LITURGY. 


Liturgy ot 8. 
Chzyiostoin. 


The Eleva- 
tion. 


Manual 

Acts. 


Eic ayaOov eiofiaXitrov, /card r^y e/cdarov c^tav roTc irXwvo-i 

(rvfiv\Ev(roy* toiq o^Qnropovffi avvodevaov* rovi, yoaovvrac \aaai^ 6 
larp^ rbjv tlrv^Sv Kal r^y awfidr/ay fjfXMy' 

’EK<^wywc* XdpLn, Kol olicrtpfioiQ, Kal (^iKa/fQp/aTtitf. rov fxova 
yevovG (Tov YIou, fad* ov svXoyrjroc el, trvy xayayitp Kal dyaOiy 
Kol ^titoTTOL^ 00V UyevfjuxTi, vvy, koI del, gat eIq tov<s aldSyag rwu 
atiijycjy, *0 XopoQ* ^Afitjv. 

*0 *lepevg fivariKtag* JIp60y(€g, Kvpie *lrf0ov Xpiare o Btoi 
l^fiiaVy iE dyiov KaroLKrfrrfptov erov, Kal drrd dpovov ZoEtfg r^c 
PaaiKelag aov, Kal £X0€ eh to dytacrat fjpag, 6 dv/a ry Harpi 
0vyKad})peyog, Kal w^e ^filv dopdrtjg tjvv^v' Kal KaraJElwaov rjj 
Kparai^ aov fieraSovvai fipiv tov dypdvTOV ^^parog aov, Ka) 

TOV Tipiov Alparog, Kal Bt iip^y Travrl r^ Aay. 

Elra TTpoaKwei 6 *lepEvg, opolwg Kal 6 AiaKoyog ey 
d £071 TOTtp, Xeyoyreg pvariKivg rplg* *0 Oeog iXdcrdxjTl pot 
ry dpXLpTtvX^* ’Ev TO0OVT<p Be 6 AiaKOVog t^Aywrai Kai 
TO 'Clpaptoy auroL crravpoetBtv g, ^^Orav Be IBrj roy ^lepia 
iKTeivoyra rag ^eipas, Kal arcTopeyoy tov dyiov ^Aprov, 
Tpog TO TTOL^oai Trfv dytay *Yipwa-iv, iKtfxoyei’ JJpoff- 
)(tupev. 

Kat 6 vif/tyy Toy dyiov ** Aproy, eKtfxiiveL* 

Td dyia rote dytoig, 

Elra o AiaKOvog elaep-^erat ey ry dylto Bfipan, Kal 
ardg eg Sefttyr tov ^lepitvg Kparov VTog roy dyioy^'Aproy, 
Xfyft* MeXitror, Ae/rjrora, roi' dyiov *^Aproy. O Be lepevg, 
peXiaag avroy eig pept'Bag reiraapag, perd x/ootrox^C 
Kal evXaPeiag, Xeyet* 

MeX/ferat, gai BiapeplEerai 6 *Apy6g tov Oeov, 6 peXt^opeyog^ 
eal pri Biaipovpevog, 6 Tavrore iadiopevog, Kal pitBewore Bawar 
vwpevog, dXXd rovg perexovrag dyid^ioy, 

Kai rl6ri0iv avrag ev ry dyitp AiaKto oTavpoeiStvg, 

IS 

NT KA 
XS 


^ Five loaves of oblation are usually vened cakes, somewhat resembling 
prepared, but in Greece frequently pieces of money : in the middle is a 
mJy one. These loaves are flat lea- square projection, stamped with a 



THE ANAPHORA OF S. CHRYSOSTOM'S LITURGY, 


277 


Kat o AtaKoyog SetKyvitfy crvv rS *Clpapi^ to aytoy 
WoTTipicy, \iyti' nXi/pwtrov, Actnrora, to ayoov Uoriptor. 
O *l£p€uc» Xa^^v ri\v ayw K€ipiyr}V fieptBa, 
t^ovaray 8r}Xa^rj to oyopa IS, 7rot€t ovv avry (TTavpoy 
Inavta rov ayiov IIoTTyptou, Xiytoy* 

^lXr^pwpAL IIoTjjpiou, 'srioTiitJQ, Ilv£vparoc Ayiov. 

Kai ovTug ep^dXXai avT^v eig to dyiov HoTtjpio y. 

O AicLKOVog’ *Ap'qy. Kat dexoftevog o avrdg to Zcor/ 
Xiyti irpog rov *lep£a' YtvXoyrjaoVy Aiowora, ro ZcW. *0 Sf 
'l£p£WC fuXoyfit, Xiyiov' 

IStvXoyripiyq ff ^€ffig T<oy *Ayuav crov irdyTore' vvy, Km act, ^at 
CIS rove odoivag rtuv aiwytvy. *Api|v* 

Kat 6 AtaKOVog €y;(£€t too ^covtoc to dpKovp ffravpo- 
ci^ws, €vdoy Tov ayiov Iloriyptov, Xiyovrog tov ‘Icpcwc* 
Tlaig wioTEtvs, TrXripjjg liyevparog Ayiov. 

O AiaKovog* ^Apfiy. Kat diroBifieyog to Zdov, iCTTaraL 
pLKpov diTodev. *0 Si 'Icpcus, KXiva% icaro) rriv K£(f)aX^yy 
irpocr£v;(€rat, Xiyo>v* fltoTCuw, Kvptc, Kai opoXoyw, on erv cl 
dXiy0<tfS d XpioTOS) 6 Yidg rov Oeov rov ^iovTog, 6 dXOwv dg Toy 
Koerpov apapTtvXjovg aivaai, <uv TTpivrog dpi cyw. ’'Eri xtorevw, 
on tovto avTo kern (d axpo-vrov 'SmpoL aov, mt rovro avro iort 
TO Ttptov Alpd aov. Adopai ovv aoV ’EXiiytrdi' pc, Kat avyxivprjaoy 
fwt Ta •KapoLTTTospara pov, rd cjcoutrta Kot ra ajcova’tOj ra kv Xoyw 
Td iy fpyip^ rd ky yvwcTEL koI dyvot^* jcat d^itiXTOv pa axara- 
Acptrwff pfTaaydv rtJy axpovnuy aov M.wmjpiMVy dg dfjiEffiv 
dpapTulky^ Kal €ig imijv altvvmy. ^Apiqy. Etra* Too Zunvov aov 
TOV pvariKov afipepoy, Ytc Qeov, Kofvivvov pe TrapaXafic oh pif 
yap rote lyfipolg aov rd Mi/tm/ptoy ctrrw* oh (fdXTjpd trot Ztaow, 
Kaddvep 6 YovZolq* dXX’ Ag 6 Ayar^ opoXoryw aoc Mvj/o^ri 
pov, Kvpic, kv TQ fiaotKeCq, aov.^ Kat reXevratov to, Mjj 
pot dg Kpipa 5 cis KaraKpipa ykyotro ij pLeraXyppig Tivy dyitay 
oov Mvor^ptoiy, Kvpic, dXX’ alg 'iaaiy ^vxrjg rc Kot awparog. 


Litxirgyof 8. 
ChryiostimL. 


Communion 
of Priest, 


cross and tlie letters noted above in 
the quarters. This projection is called 
the Holy Lamb, and is used for the 
Sacrament, being cut out o£ the loaf 
and divided with a chisel-shaped in- 


strument, called the ThiX 

Divine Liturgy, p. 3. j 

1 Warm water, poured mto the ' 
Chalice after consecratian. 

* These prayers occur in ftte cUe- 



278 


THE ANAPHORA OF S. CHRYSOSTOM’S LITURGY. 


Liturgy of S. 
ChryBostom. 


of Deacon. 


Eira, XafiiifV filar fiEpl^a rov aytov “^Aprov, Xtyef 
I'o Tifiiov icai way aytov S^yua rov Kvptov xat ©«ou Kai Xwrrjpo^ 
iipwv ^Itjaov XpioTov ptiralthoTai pot {rip ^etri) ^lepeiy us d<f>€aip 
fiov dpapTuav, Kai elc iw^v alofywv, 

Kat ovrtxf p^raXa pfidvEi rov iv ^epaty pera ifiofiov Kai 
Trao'iyc d<r<f>aX€laS‘ Etra Xiyei' O AtoKovo^, •jrpoaeXde, 

Kai wpocrsXdUfv 6 AiaKOvocy iroiet pBravoiav^ BvXafSwsj 
alrwv <Tvyx*dprjatv* 6 ^lepgvc, Kparlov rdv dyiov 
^'Aprov, ^iSiaari AtaKov^' Kat dawaadpBvos o AiaKOvos 
rifV pera$tSovaav avr^ ^^cipa, Xa p(3dv€i tov dyiov 
**ApTOVy Xiyijiv' MeraSoc p-oiy Acairora, to rlpiov Kat dyiov 
^uipa TOV Kvptov Kai Oeov kuI ^wrrjpoc ripivv ^Irjvov Xpiirrov, 
*0 "lepBvc Xeycf 

(Tji deivt) ^lepo^taKOV^ pfrahidorai aot to Ttfuov Kai dyiov koI 
dxpcLVTov Xutpa rov Kvptov Kai 0 £ou Kat Xoyrrjpo^ fipfbv ’Iijaov 
XpLOTOVy els diftealv aov dpapTiwVy Kat els ^wrjv aliavicv, 

Kat dw4px^‘r<^*' ^ AiaKovoc oTricrOev tjjc lepdg Tpaxc^ lyc* 
vat KXivas r^v KeifiaXiiv wpoaevxeTai, Kai peraXap^dvei, 
Aq b ’Icpfvc* 

Elra dvaards b *Iepevc Xap/Jdvei rate ^epatv dpif>o~ 
re pats pera rov KaXv/LCftaroc to dyiov Oori/ptoy, Kat 
peraXap^dvei rpirov cj avrov' Kai ovro) rd re i 8 ia 
XetXiy, Kat ro lepdv Ilordptov ry iv KaXvppaTi 

dTrooTToyytoacy KaXei tov Aiukovov, Xiywv^ AiaKOVEy irpoo- 
eXde, Kat 6 AiaKovos epx^Tai, Kai TrpooKvvei ctTraf, 
Xeyu)v' ’l8ov ^potrcpxo/iat ry a’^amro) BavtXct* Kai ro, IltoTcvw, 
Kvpt£, Kai bpoXoyAf oXov, Kat Xeyei o *lepevQ’ 

MeTdXappdvei b SovXos tov Beov AtdKovog (b beiva) to rCptot 
Koi dyiov Aupa tov Kvptov koI Oeov Kat ^JTJfpog ffpibv ’Itytrov 
XptoTov, elg d<pe<riv avrov ^dpapTiwVy koI etg ^iv^v alAviov. 
MeTaXaf^ovTOS be tov AiaKovov, Xeyei b ^lepeVg’ 

KovOia rris fiEraX^i^eafs, Horologion., Sketches of the Rites mtd Customs of 
p. 450, la administering the com- the Greco-Russian Church, by Ro- 
munion to the people, the whole manoff (Lend. 18^), p. 134. 
form is pronounced slowly and dis- * * makes an obeisance^ 
tinctly by the priest in the native €tv perdvotav piicpdv is to bow the 
tongue, and should be repeated after head; — fieydXTjv is frostration; 
him by the communicants. See Morologion, p. 3, note. 



THE ANAPHORA OF S. CHRVSOSrOJPS LITURGY. 


279 


'VvOro ^iparo )(£iA£wv aov, kcu d<f>€X£i rag dvofjUa^ cov, cat 
rac tifjLUipitas oov 7r€piKajSafH€L 

forf Xafiwy rov dyiov AiarKov 6 Atacovas, i^dvw tov 
dyiov UoTTjpiov, dvoawoyyi^€i t<5 dyif trieoyy^ %dyv 
<0.1 fjLETa. TTpoooxij^ Kal evXa^EiaQ oKETrd^Ei to 
dyiov Uorripiov Tf KaXvfJLfiarC o/iOtcDC Kal ettI top 
dyioy AiOKov dvaTiBijoi rdv ^Aartpa, Kal to K.aXv/xpa. 

Eira Tf^v t^q Eif^aptcrTia^ ^ 'ffpcus 

pt-VaTlKdtQ* 

Y»ya^<iTOvpLEV trot, Acoxora (piXarSpunre, evepyira twp \}nx)(juy 
^pitVi OTt Kol Tp xapovap VP^P9’ Kortf^iaiffaQ tjp.dc tSiv ETtovpaviuty 
ffov KOI ddaydrtay Mvorj^ptcuv. ^OpOoToprjaoy jjpwvrrjv oddy, OTTp 
piioy tjpdg €y Tip aov tovs vdyraCf ^povpTjtroy tjpijjy Trjv Zoitjv^ 

da^aXiaai rjpMV ra ^lafiiiparay cv;^atc ^ 0 ^ lKe<rtaiQ tjjc Ivdo^ov 
OfTOKOV K€u detTirapdeyov Mapiag, Koi Trayrtay rwy *Ay/W troy. 

Kai ovTiitQ dyoiyoitcri t^v Ovpav tov uyiov Btjpo- 
roc, Kal d ^laKovog wpooKvy^trac axaj, XappavEi 
vapa tov ^lepiiifc dyioy Horijpioy perd evXa^EiaCi koi 
tp^erai clc rtjy Ovpayf Kal vipdty aitro deiKyvffi Xa^, 
\iykty' 

Mcrct ij>6^v Oeov, TrioTEitiCy Kal dydvrjc TTpotrEXOire,^ 

*0 de ’lepEvc €vXoy€i rdr Xadv, iTrtXiytay iKiftw yiatg" 

ZikToi', 6 0€oc> rdy Xaoy crov^ kou tvXoytjaoy rijv KXrjpovopXav 
oov. 

Kal iTrurrpiiftovffiyy o te ^laKorog koI d *lEpevg^ sig 
T^v uyiay Tpaxifav. Kal d pEV AiaKOPog, dir&dEpEyog 
iy aifTp to dyiov UoT^piaVy Xlyei TTpdg roy'Ifpta* ^Yipmaov^ 
AiffTroTO, 

*0 ^lEpEvg 6vpi^ XEyiov Ka$" iavrov* 

Nildyd^t hrl Tovg ovpdyovg, d Beoc^ koI cxl Trdoav i^y ytjy ^ 
ddia oov. 


^ The communkatUs tome /(nroards 
vM. reverenccy JucTnng their arnis 
crossed on their breasts ; and the Prie^ 
communicates them as th^ stand at 
the door of the sanctuary , saying to 
cocky MeraKafjifidyEi 6 tfovXos rov 

Tp 5. ri 6.xj<arroy koX ayt&v ^upa 
KM hXjLa TOO KupUv ff»l 6«0v «al 


^ZcoTTipos i^pISv 'Itjctov Xptorov ds 
airroD (or taJrvs) dpapru^y, 
icttl (Is aldovtav. The Dimne 

Liturgy^ p. 78. The Bread, in very 
small pieces, is put into the Cup, and 
^ministered in a spoon with a little 
Wine : Sketches^ &*e,f by Romanoi!^ 
t>- *55- 


litaa^ of S, 
COiryiootoni 


Priesfs 

thanks- 

gnnng. 


Communion 
0/ ;people. 



THE ANAPHORA OF S. CHRYSOSTOM'S LITURGY. 


280 


Liturgy of S 
Chrysostom. 


Thanks-^ 

giving. 


"The Dis- 
missal, 


Elra rov ayiov AttTKOV TiQrjanv eirl r^y 

Xtiy Tov ^laKovov' Kai 6 AiaKovos Kpariyy avror piT 
Evkafietacy Kcil deupufr Ifoi Trpoc rijv Ovpay, oi/dey Xiymv, 
a7r€p^£Tai fic Trjy UpoOecriyy Kal airoj iOrjaLy avToy* *0 
l^£ 'IcpchC wpOG-Kvi'T^aarj Kal Xa^ijv to ayiov Iloriyptov, 
Kai iTri(rrpa<jiElg Trpog rify 0 vpav, op^ tov Xaov, Xcyuiv 
pvcTTiKooc* EvXoyTjTog 6 0 €oc ///iwv* ELTa iKffxaveJ* Ilavrorc* 
vvy, Kal Of/, Kal elg tovq al^vag twy aioivctyr. ’A/lit/v. 

Kai cfcXflwv 6 AtaKOPogy Kal (TTag ev Tf avvijdei ro'ir ^ 
Xeyei' 

*Op0ot’ pETaXa^ayrig twv BeluiVy aymv, dj^pdyrwy, aBaydrwPy 
En'ovpaytcjv, Kal foMJTrot&iv <l>piKTwy tov Xpiarov Mucrrj/p/ii^v, d^tu/g 
EV)(apicrT7j<rttfp€y Tta Kvpiia, 

’AvriXa/3ou, awcrovy cXfiyoov, Kai ^ui<l>uXaloy ypog, 6 0«oc> ry 

Trjv ffpipav Trarav, r^XciW, ayCay, EipTfyiK^v, Kal drapdpTjjToy 
aiTrjadpEvoiy lavTOvg Kal dXXjjXovg Kol Tracav rijy ^w/v 77 /iwv 
XptOT^ Tip 0£y TrapaOmpeBa, 

'O ^lepEvg (Kify^v^g' ^Ori av eJ 6 aytaapdg ifpbtVy Kai avl 
rhv So^av dvaTTEpTropey, Tf Ilarpi, Kai Yiy, Kal tS dyita 

Tlyev party vDv, kui del, Kal elg tovq alQyag twy aXwrwy. *0 

Xopoc* *Aptiy. 

*0 'lepcvs* Ev etpijvri nrpoiXSiapev, 

"O Aidkoyog" Tov Kvpiov BeiiOwpey* 

Ev)(^tj "Oincrdd pfioivog, §v Xiyei 6 *l€p£VQ €K<f>wybjg’ 

'O EuXoyujy Tovg fvXoyovyrdg are, Kvptc, kcu dyia^wv tovs cVJ 
aoi rrtvoiQoTag, auiaov rov Xaov aov, KOt evXoyrjaov T^y KXrjpo- 
vopCav aov. To TrXijpiap^ rijg ’EKKXiyatag <rov <f>vXaioy* dyiaam 
rohc dyaTTwyrag Trjy evTrpeireiay rov Oucov arov. 2u avroi/g dyrt' 
holaaoy rp deitc^ crov dwapet, Kal pij eyKaraXtiryg r/pag tovq 
iKnCioPTag Irri ai. Eip^viyv Tf Koapip trov dApriaaif rats ’EkkXij- 
oiatc (TOV, Tolg Tepevtri, roXg BaotXcuo'tv ffpldv, rp 2rparw, rai 
Travri Tp Aap <rov, ^Ort wdtra Sotrig dya&rj, Kal irdv Sdfpripa 
riXeiov dytvdky iart Karaj^alvoy €k cov tov Ilarpos rwv ^wr«v* 
Kai crol So^av, Kaij£v\apia7lay, Koi 7rpo<TKvyrja-ty dyarrepTropey, 
Tia Ilarpi, Kal rf Ylf, Kal rj# ayto) TLyevpart, vvy, Kol del, kou eh 
rove aiwvaQ rUvy atwvwv. *Aprpr, 

I avrrjg ^e reXeadEiatfg, o pep lepevg eicripxtrut 6ik 



THE ANAPHORA OF S. CHRVSOSTOJfS LITURGY. 


281 


Tfe'V Qvowvy icat dTreXduv iv Upodtaei Xiyii 

T^v 7rapovtra%' EvxV^ pvertKwQ' 

To grX^pw^a rov No/xov icai r^v Upofrirmy avr^ hrap^iay, 
XpKrri 6 Beos iip^y, 6 ^XTipwrag Trdoay r^y Harpiictjy chcoyopiav, 
rcXijpitHroy EV€t>pocrvvrjc rdc Kapdtag ^pQy, myrore, vvy, 

Kol oEty Kcu Eic Tovg ouwyas atcaytay. *Apr}y, 

*0 AiaKovog' Tov K.vptov ZErfil^pLEv, 

’O 'lEpEvg €K<f)dytag' J&vXoyia Kvpiov^ koI c\£Oc avrov, eX&oi 
i<fi vpcLQ, Ty avTOV j^djWTt jcat ffuXaydp^u^, vdyroTE, yvv, icat del, 
rol Eig TOvs didfyag r»y aldvwy. 

Etra* Aofa <rot, Xptorc 6 0£d5 iipm, fi iXwlg ripm^ Bo^a <roi. 
'O Aacg* AdSa Ilarpt, kcu Yt^, icat dyiip Upcvpan* Kal %>vv^ 
Kai cUi, teal ih rovg aliayag Twy altapiaty. *Aprjy. 

Kcti yivErai ’ATroXvaig.^ 

*0 Be AiaKoyoct EicrEXOitv Kal avrog Bid rov (^opEiov 
pipovCf ffvarrdXXEi rd ^Ayia p^rd (po^ov Kal 'Kao’ijg dcr^a- 
XEiag^ <^OT€ prjBiv n t&v dyav XETcroTaTtav EKiCEcrElVy Ti 
KaTaXEi<f>dijvai, Kal dTroviTrrErai rag aw- 

TI&Et TO'JTf. 

*'0 Bi *lEp£vg i^eXSitty BiBijyan Xaf to AyriBiopov, 
Eira eiiTEXOity iv ry dytm Bg/^aTi diro^wcTat ri^y 
lepariKTjy aroXyPy Xdyiay' Nvr OTToXviig' to Tpiadyioy' 
Kat ra Xoiicd. Eira rd ^AiroXvTtKiov tov Xpvaoaropov' 

TI 70 V OToparog aov, KaBdinp TR^dc, EKXdpyj/oaa ^^Jv 

mlKovpdyriv dfurTurcy, dftXapyvpiag Ko^rpy Orjaravpor^ iyawiderOf 

TO v4^ ravEtyofpoavvrfg imi^i^Ev‘ dXXd aoTig Xoyotg 

Traidewvy, Jldrep ^Imvyrj XpuadaropEy T-pdafStve r«5 Aoyw Xpior^ 
rd 0£y, atiiBnvat rag ijrv^dg ipvfy. 

To, Kup4£ eXtrjaov, t/d". Adfa, Kal vvv. T^v ripavrEpav. 

Rat tcoieI ^AwoXvaiy' Kal TrpoaKvyrfaag Kai £v^a/>to‘T^ 
aag rm ©cw etti Trdtriy, d^spx^rat, 

1 The ordinary Dismissal is:— *0 AtdK.* Afxdfv. Euckolagion, p. \ 
Xpurrbs, ^ dArjetybs e^hs npay^ rats On an ordinary Sunday it would 
wptoPelcus TTfs vayaxpdyrov mnov be — 'O dvaards €Jc venp^y XpiarhSf 
Mrjrpbs^ rou iy *Ay(ois TIarpbs fjfjtdv K.r.\. : and thk opening phrase 
’iciwiyj'ou Xcowrcan’i- vanes on the Festivals of our I-iord J 

vatnrSXcms rov Xpvaoardfiovj xtd top- je.g. for Christmas it is — O Iv &nrfpjdcp 
roty rSfV Ayitav^ iXcriacu koI irdacu y^m^els, koX Iv tparvip ai'lEfcXii^ls, j 
Tipp-s dfs dyaffbs feed <ptXdvBpcffKos, 5 ta ^fiwv cTttmyphtK. 75 ,, p. 684^ j 


litorgTotf B. 
Cbr7iott<»% 


The Eulo- 
gia. 

Dismissed 
of ihe 
Ministers. 



282 


THE MASS OF THE FIRST SUNDA Y IN ADVENT 


The Saxnm 
Haas. 


IV . — The Mass of the First Sunday in Advent accordhig 
to the use of Sarum. 


Ordi- 

NAEIUM 

MiSS/E, 

I. Prepara- 
tion — Col- 
lect for 
purity. 


Ad missam dicendam dam sacerdos induit se sacris vestibus dicat 
hymnun : Veni creator Spiritus, &c. 

y. Emitte Spiritum tuum et creabuntur. 

]^. Et renovabis faciem terrae. 

Oratio. Deus cui omne cor patet et omnis voluntas loquitur, ..et 
quern nullum latet secretum : purifica per kifusionem Sancti Spiritus 
cogitationes cordis nostri ; ut perfecte te diligere et digne laudare 
niereamur. Per Christum 


2. Psalnty 

Lesser 

Litany^ 

Lords 

Prayer^ and 

Salutation. 


Deinde sequatur Antiph. Introibo ad altare. Ps. Judica me 
Deus. DeMe dicitur Antiph. Introibo ad altare Dei, ad Deum 
qui Isetificat juventutem meam. 

Kyrie eleison. Christe eleison. Kyrie eleison. 

Pater noster. Ave Maria, 


3. Introity 
and ap- 
frocAt to 
the altar. 


Mutual 
Confession 
and Absolu- 
tion of the 
Celebrant 
and the 
Ministers. 
Versicles. 


His finitis et Officio misses* 
inchoatOy cum post Officium 
Gloria Patri incipitur.^ accedat 
sacerdos cum suis ministris ad 
gradum aliariSy etcUcat ipse con- 
fessionem.^ diacono assistente a 
dextrisy et subdiacono a sinistrisy 
hoc modo incipiendo : Jf. Et 
ne nos, &c. Sed libera, &c. 
y. Confitemini domino quoniam 
bonus. 

Quoniam in saeculum mise- 
ricordia ejus. 

Confiteor. Misereatur. Ab- 
solutionem (ut supra, p. 267). 

Deinde dicat sacerdos : y. 
Adjutorium nostrum in nomine 
Domini. 

19. .Qui fecit ccelum et terrain. 

y. Sit nomen Domini bene- 
dictum. 

]^. Ex hoc, nunc, et usque in 
saeculum. 


Off. Ad te levavi apimam 
meam : Deus mens, in te con- 
fide, non erubescam, neque irri- 
deant me inimici mei : etenim 
universi qui te expectant non 
confundentur. Ps. Vias tuas, 
Domine, demonstra mihi, et 
semitas tuas edoce me. Repeta- 
tur Officium : Ad te levavi. Et 
postea dicatur : Gloria Patri. 
Quo dicto iterum repetatur 
Officium ut i>rius. 



ACCORDING TO THE USE OF SARUM 


Deinde finitis precibus, saccr- 
dos deosculetur diaconum^ et 
postea subdiac&num, ita dicens : 
Habete osculum pacis et dilec- 
tionis, ut apti sitis sacrosancto 
altari ad perficiendum officia 
divina. 

His itaque peractis^ cero- 
ferarii candelabra cum cereis ad 
gradum altaris dimittant: 
deinde accedat sacerdos ad 
altare^ et dicat in medio altaHs 
tacita voce inclinatoque corpora 
et junctis manibus : Oremus. 
Aufer a nobis Domine cunctas 
iniquitates nostras : ut ad sancta 
sanctorum puris mentibus mere- 
amur introire. Per Christum. 

Tunc erigat se sacerdos et 
osculetur altare^ et hoc in medio^ 
et signet se in facie sua^ ita 
dicens: In nomine Patris, et 
Filii, et Spiritus Sancti. Amen. 

Deinde ponat diaconus thus 
in tkuribulum^ et dicat prius 
sacerdoti : Benedicite. Et 

sacerdos dicat : Dominus. Ab 
ipso benedicatur in cujus honore 
cremabitur : In nomine Patris, 
&C. Tunc diaconus d thuri- 
bulum tradens deosculetur 
manum ejus; et ipse sacerdos 
thurificet medium altaris^ et 
utrumque cornu altarisy primo 
in dexter secundo in sinistra 
parley et interim in medio, 
Ddnde ab ipso Mtxcono ipse 
sacerdos thurificetur i et postea 
Textum mimsterio suMmcom 
sacerdos deosculetur. 

His itaque gesds m ddxdo 
cornu altaris^ cum diacono ei 


2S3 



Collect. 


Sequatur Kyrie eleison (iij) Censing 
Christe eleison (iij) Kyrie eleison ^ Kyrie 
(iij). 

Gloria in excelsis Deo. Et 5. Giomm 
in terra pax hominibus bonae 
voluntatis. Laudansms te, Bene- 
dicimus te, Admamus te, Glori- 
ficamus te, Gratias agimus tibi 
propter magnam gloriam tuam. 

Domine Deus, Rex coelestis, 

Deus Pater omnipotens. Dom- 
ine Fill unigenite Jesu Christe. 

Domine Deus, Agnus Dei, Filius 
Patris. Qui tollis peccata 
mundi, miserere nobis. Qui 
tollis peccata mundi, stBdpe 
deprecarionem nostram. Qui| 
sedes ad dextertnn Patris^ mise- 
rere noii& 



2S4 


THE MASS OF THE FIRST SUNDA Y IN ADVENT 


Ae Samm 
Mam. 


subdiacono officium misses usque 
ad oraiione??i j)rosequatur vel 
usque ad Gloria in excelsis 
quando dicitiir. Quo facto 
sacerdos et sui tninistri in sedi- 
bus paratis se recipianf^ et expec- 
tent usque ad Gloria in excelsis, 
quod incipiatur semper in 7 nedio 
altaris quandocunque dicitur. 
Post inceptionem Gloria in ex- 
celsis divertat se sacerdos ad 
dextrum cornu altaris et 7 ninis- 
tri cum eo prosequentes dia- 
conus a dextris et subdiaconus a 
sinistris submissa voce dicam 
ide?n. 


sanctus, Tu solus Dominus, Tu 
solus altissimus, Jesu Christe, 
cum Sancto Spiritu, in gloria 
Dei Patris. Amen. 


6 . The Col- 
lect Jbr the 
day and 
Memorials, 


7 . The Epis- 
tle and the 
chants fol- 
Icwing. 


8 , Gradual. 


His peractis., factoque signaculo crucis in facie sua, vertat 
se sacerdos ad populum ; elevatisque aliquantulum brachiis.^ junctis- 
que manibusy dicat: Dominus vobiscum. Chorus respondeat: Et 
cum spiritu tuo. Et iterum 7 ‘evertat se sacerdos ad altarCy et dicat : 
Oremus. Deinde dicitur Oratio. Excita quaesuraus domine poten- 
tiam, &c. (p. 263). 

Et si ediqua memoria habenda esty iterum dicat sacerdosy Oremus, 
ut supra. Et quando sunt plures collectce dicendcEy tunc omnes 
orationes quee sequuntur sub uno Per Dominum, et uno Oremus 
dicuntur : ita tamen quod septenarium numerum excedere non 
debeat secundum usum ecclesice Sarum. 

Post introitum missce tmus ceroferariorum panemy vinumy et 
aquamy quoe ad Eucharistice ministrationem disponuntury deferat : 
reliquus vero pelvhn cum aqua et manutergio portet. 

Incepta vero ultima oratione ante epistolamy subdiaconus per 
medium chori ad legendum Epistolam in pndpdtum accedat. 

Lectio Epistolce BecUi Pauli apostoli ad Romanos. 

Fratres scientes quia hora est, &c. (Rom. xiii, 11-14). 

Quando epistola legitury duo pueri in superpelliceis facta incli- 
natione ad altare ante gradum chori in pulpiium per medium chori 
ad Gradate incipiendum se preeparenty et suum versum cantandum. 

Grad. Universi: Chorus idem prrosequatur per totum usque ad 
finem : qui te expectant non confundentur, Domine, y. Vias tuas 
Domine notas fac mihi et'semitas tuas edoce me. 

Post versum chorus repetat Gradate. 



ACCORDING TO THE USE OF SARUM 


28s 


Dum versus gradalis caniiuf\ duo de superiori gradu ad Alleluya 
caniandum cap^p^ sericas se induanf^ et ad pulpitum per medium 
chori accedant. « 

Sequaiur Alleluya. Chorus idem repetat et prosequaiur cum 
pneuma. Clerici y. Ostende nobis domine misericordiam tuam, 
et salutare tuum da nobis. Et finiatur a ckoro. Deinde clerici 
repetant Alleluya sine neupma, 

Finiio Alleluya, sequaiur Sequentia. 

Salus etema indeficiens mundi vita. 

Lux sempiterna et redemptio vere nostra, &c. 

In fine Alleluya, vel Sequentiee, vel Tracius^ diaconus anfequam 
accedat ad evangeliurn pronuntiandum^ tkurificet medium altaris 
tantum. 

Deinde accipiat Texium^ scilicet librum Evangelioruni^ et humi- 
lians se ad sacerdoiem s fan fern coram aliarf versa facie ad meridmn^ 
ita dicat: Jube domne benedicere. Sacerdos respc^ndeat: Do- 
minus sit in corde tuo et ore too ad pronuntiandum sanctum 
evangeliurn Dei, in nomine Patris, et Filii, et Spiritus Sancti. 
Amen. Et sic ptocedat diaconus per medium chori^ ipsnm iexium 
super sinistram manum solenniter gestando ad pulpitum accedat y 
thuribulano et ceroferario precedentibus. . . . Et semper legatur 
evangeliurn versus aquilonem. Cum autem inceperit evangeliuMy 
post Dominus voUiscximy faciat signum crucis super librum y deinde 
in sua f route y et postea in pectore cum pollice. 

Evangeliurn secundum MaithcBum. In illo tempore cum appro- 
pinquasset Jesus, &c. (S. Mat. xxi, 1-9)- 

Lecto evangelio osculetur librum, . . . 

Finite evangelio y incipiat sacerdos in medio altaris : Credo in 
unum Deum. Deinde cantefur a choro non altematim std a ioto 
choro. 

Sequatur : Dominus vobiscum. Et Oremus. 


Tbe Sareem 
Um 


9. (ii) A/te~ 
luya. 


(iii) Se- 
quence, or 

(iv) Traci, 


TO. Censing;- 
and prayers^ 


and reading 
0/ 

II. The 
Gospel. 


I?. The 
Creed, 

13. Versicle 
and bidding. 


Deinde dicifur Offeriorium. 

Post Offeriorium vero porri- 
gat diaconus sacerdoti calicem 
cum patena et sacrificio ; et 
osculetur manum ejus uiraque 
vice. Ipse vero acczpiens ah eo 
calicem dillgenfer ponat in loco 
suo debito super medium altare ; 
et inclinato parttmpzer eleiiet 
calicem utreuque manu offerens 


Ad te, Domine, levavi ani- 
mam meam : Deus mens, in te 
confido, non erubescam : neque 
irrideant me inimici mei ,* etenim 
universi qui te expectant non 
confundentur. 

y. Dirige n>e in veritate, &c. 
'f, Respice in me et miser^ne 
mei, &c. IsU duo versus dU 
mi^r pet^ e^domadccdi alldmis ] 


14. Offertoiy 
sung during 
the affer- 
iary, and 



286 


THE MASS OF THE FIRST SUHDA Y IH ADVENT 


X 3 i« Samsi 


15. its pray- 
ers. 


The censing: 
&/ the JEle- 
ments and 
aJtar^ 


and tfU 
Lcaiaiory 


sacrijiciujn Domino^ dicendo 
hanc orationem : 

Suscipe, sancta Trinitas, hanc 
oblationem quam ego indignus 
peccator offero in honore tuo, 
beatae Mariae, et omnium sanc- 
torum tuorum, pro peccatis et 
offensionibus meis, et pro salute 
vivorum et requie omnium 
fidelium defunctorum. 

In nomine Patris, et Filii, et 
Spiritus Sancti, acceptum sit 
omnipotenti Deo hoc sacrificium 
novum. 

Dicta oratio7te reponat cali- 
cem,, et cooperiat cum corpor- 
alibus : ponatque panem super 
corporalia decenter ante calicem 
vinum et aquam continentem ; 
et osculetur patenam^ et reponat 
earn a dexiris sacrificii super 
altare sub corporalibus parum 
cooperiendo. Hoc peracto acci- 
piat tkuribulu7n a diacono^ et 
thurificet sacrificium 
dum thurificat,, dicat : 

Dirigatiir Domine ad te oratio 
mea, sicut incensum in con- 
sj>ectu tuo. 

Postea thurificetur ipse sacer- 
dos, &^c. 

His itaque peractis,^ eat sacer- 
dos ad dextrum cornu altaris^ et 
abluat manus,, dicens : 

Munda me Domine ab omni 
inquinamento cordis et corporis 
mei : ut possim mundus implere 
opus sanctum Domini. 

Deinde revertat se,^ et starts 
ante altare inclinatoque capite et 
corpore, junctis manibus dicat : 

In spiritu humilitatis et in 


vicibus quando de feria agitur et 
non in dominica. 



ACCOkDlNG ro THM USP. of SAPUM 


287 

animo contrito susdpiamur iiw^tontai 

Domine a te ; et sic fiat sacri- 
ficium nostrum in conspectu 
tiio, ut a te suscipiatur hodie et 
placeat tibi, Domine Deus meus : 

Et erigens se deosculeim 
altar e a dextris saxrificii ; et 
dans benedictionejn ultra sacri- 
^cium : postea signet se^ dicens : 

In nomine Patris, et Filii, et 
Spiritus Sancti. 

Deinde vertat se sacerdos ad populum^ et tadta voce dicat : Orate 
fratres et sorores pro me, ut meuni pariterque vestrum acceptum 
sit Domino Deo nostro sacrificium. Responsio cleri privathn : 

Spiritus Sancti gratia illuminet cor tuum et labia tua ; et accipiat 
Dominus digne hoc sacrificium laudis de manibus tuis pro peccatis 
et offensionibus nostris. 

Et reversus ad altare sacerdos secretas orationes dicat juxta 
numerum et ordinem antedictarum ante epistolam^ iia iftcipiens : 

Oremus. 

Or. Hsec sacra nos, Domine, potenti virtute mundatos ad suum 
faciant puriores venire principium. Per Dominum. 

Quills finitis dicat- sacerdos aperta voce: Per omnia saecula 
saeculorum : manibus non levafis donee dicitur Sursum corda. 

Et tunc accipiat subdiaconus offertorium et patenam de manu 
diaconi^ &*c. . . . 

Hoc modo incipiantur omnes preefationes ad missam per toium 
annumy tarn in fe7iis quam in festis: Per omnia saecula saeculorum. 

Amen. 

Dominus vobiscum. Et cum’spiritu tuo. 

Hie elevet sacerdos manusj iia dicendo : 

Sursum corda. 

Habemus ad Dominum. 

Gratias agamus Domino Deo nostro. 

Dignum et justum est. 

Hcec Preefafio est quotidiana. 

Vere dignum et justum est, aequum et salutare, nos tibi semper 
et ubique gratias agere, Domine sancte, Pater omnipotens, aeteme 
Deus : per Christum Dominum nostrum : Per quern majestatem 
tuam laudant Angeli, adorant Dominationes, tremunt Potestates, 

Coeli, ccelommque Virtutes^ ac beata Serap^hin socia exuitatmne 




288 


Tlie S&mm 

Mass. 

>anctus. 


so. The 
Zanon, 


1) InUrces- 
xton. 


THE MASS OF THE FIRST SUNDAY IN ADVENT 


concelebrant. Cum quibus et nostras voces ut admitti jubeas 
deprecamur, supplici confessione dicentes : 

Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt 
coeli et terra gloria tua : osanna in excelsis. Benedictus qui venit 
in nomine Domini : osanna in excelsis. 

Deinde confestim mamdus junctis et oculis elevatis incipiat : 

TE IGITUR, clementissime Pater, per Jesum Christum, Filium 
tuum, Dominum nostrum, supplices rogamus ac petimus, 

Hie erigens se sacerdos osculetur aliare a dextris sacrificii^ dicens : 

Uti accepta habeas et benedicas hseci^dona, hsec niunera, 
haec sancta sacrificia illibata ; 

Factisque signaculis super calicem^ elevet 7 nanus suas^ ita dicens : 

Imprimis quae tibi offerimus pro ecclesia tua sancta catholica, 
quam pacificare, custodire, adunare, et regere digneris toto orbe 
terrarum ; una cum famulo tuo papa nostro N. et antistite nostro 
N. {id est proprio episcopo ta7ituni) et rege nostro N. et omnibus 
I orthodox! s, atque catholicae et apostolicae fidei cultoribus. 
j Hie oret cogiiando pro vivis. 

Memento, Domine, famulorum famularumque tuarum N. et N. 
et omnium circumstantium, quorum tibi fides cognita est et nota 
devotio : pro quibus tibi oflferimus, vel qui tibi offerunt, hoc sacri- 
ficium laudis pro se, suisque omnibus, pro redemptione animarum 
suarum, pro spe salutis et incolumitatis suae : tibique reddunt vota 
sua aetemo Deo, vivo et vero. 

Communicantes, et memoriam venerantes, imprimis gloriosae 
semper virginis Mariae, genetricis Dei et Domini nostri Jesu 
Christi : sed et beatorum Apostolorum ac Martyrum tuorum, Petri, 
et Pauli, Andreae, Jacobi, Joannis, Thomae, Jacobi, Philippi, Bar- 
tholomaei, Matthaei, Simonis, et Thaddaei : Lini, Cleti, dementis, 
Sixti, Cornelii, Cypriaih, Laurentii, Grisogoni, Joannis et Pauli, 
Cosmae et Damiani : et omnium Sanctorum tuorum : quorum 
meritis precibusque concedas, ut in omnibus protectionis tuae 
muniamur auxilio. Per etmdem Christum Dominum nostrum. 
Amen. 

Hie respiciat sacerdos kosfiam cum magfta veneraiioncy dicens : 

Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae 
tuae, quaesumus Domine, ut placatus accipias : diesque nostros in 
tua pace disponas, atque ab aetema damnatione nos eripi, et in 
electorum tuorum jubeas grege numerari. Per Christum Dominum 
nostrum. Amen. 

Hic it e rum respiciat kostiam dicens : 

Quam oblationem tu Deus omnipotens in omnibus, quaesumus, 



ACCORDING TO THE USE 01 SARUM 


289 


benci-dictam, adscrip'i^tam, ra^J-tam, rationabilem, acceptabilem- 
que facere digneris, ut nobis Cor^J^pus et San'i-gais fiat dilectissimi : 
Filii tui Domini nostri Jesu Christi. 

Hie erigai sacerdos manus et conjungat : ei postea iergat digitos, 
et eleifet hostiam^ dicens : 

Qui, pridie quam pateretur, accepit panem in sanctas et vene- 
rabiles manus suas, et elevatis oculis in coelum {Hie elevet oculos 
suas) ad te Deum Patrem suum omnipotentem, {Hie inclinei se, et 
postea elevet paululum dicens i) tibi gratias agens, bene^pdixit, 
fregit, {Hie tangat hostiam^ dicens :) deditque discipulis suis, dicens ; 
Accipite et manducate ex hoc omnes : Hoc est enim corpus meum. | 

Et debent ista verba proferri cum imo spiriiu et sub una pro- j 
Icitione, nulla pausatione interposiia. Post keec verba inclinet se 
sacerdos ad hostiam, et postea elevet earn supra frontem^ ut possit 
a populo viderij et reverenter illud reponat ante calicem in rnodum 
crueis per eandern factee, Et tunc discooperiat calicem et teneat 
inter manus suas non disjungendo polUcem ab indice ^ nisi dum facit 
benedictiones tantum^ ita dicens • 

Simili modo, posteaquam coenatum est, accipiens et hunc prae- 
clarum calicem in sanctas ac venerabiles manus suas, item tibi 
(Hie inclinet se dicens .*) gratias agens, benep-dixit, deditque disci- 
pulis suis, dicens : Accipite, et bibite ex eo omnes : (Hie elevet 
sacerdos parmmper calicem^ ita dicens .*) Hie est enimcalix sanguinis 
mei, novi et setemi testamenti, mysterium fidei, qui pro vobis et 
pro multis effundetur in remissionem peccatorum : Hie elevet 
calicem usque ad pectus vel ultra capmt dicens :) Haec quotiens- i 
cunque feceritis, in mei memoriam facietis, ; 

Hie reponat calicem^ et elevet brackia in modum crueis^ junciis 
digtis, usque ad hcec verbcc, de tuis donis. 

Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, 
ejusdem Christi Filii tui Domini Dei iK>stri tarn beatae passionis, 
necnon et ab inferis resurrectionis, sed et in coelos gloriosae ascen- 
sionis, offerimus praeclarse majestati tuae de tuis donis ac datis, 
hostiam pup-ram, hostiam sanep-tam, hostiam immap-culatam ; 
Panem sanep-tum vitae aetemae, et Cap-lkem salutis i>erpetuae : 
supra quae propitio ac sereno vuitu respicere digneris ; et accepta 
habere, sicuti accepta habere dignatus es munera pueri tui justi 
Abel, et sacrificium patriarchae nostri Abrahae, et quod tibi obtulit 
summus sacerdos tuns Mekhisedech, sanctum sacrificium, imma- 
culatam hostiam. 

Hie sacerdos corpore inclinato ei ccmcHlaiis manibus diced: 

'Sttpplices te rt^^amus, omnipc^ens Dens, ji^>e perfierri per 

U 


SMTVm 

Xui. 


(ii) Conse- 
cration. 


(iii) Obla- 
tion. 



290 


TJwSartutt 

Mass. 


(iv) LorSs 
Prayer, 


THE MASS OF THE FIEST SUNDAY IH AD YEN T 


manus sancti angeli tui in sublime altare tuum, in conspectu 
divinae majestatis tu£e : ut quotquot (Hie erigens se osculetur aliare 
a dextris sacrifici^ dicens i) ex hac altaris participatione sacra- 
sanctum Filii tui Cor*J-pus, et San^Fguinem sumpserimus, omni 
(Hie signet se in faeie^ dicens .*) beneHhdictione ccelesti et gratia 
repleamur. Per eundem Christum Dominum nostrum. Amen,* 

Hie oret pro mortuis. 

Memento etiam, Domine, animarum famulorum famularumque 
tuarum, N. et N., qui nos proecesserunt cum signo hdei, et dormiunt 
in somno pacis. Ipsis, Domine, et omnibus in Christo quiescen- 
tibus, locum refrigerii, lucis et pacis, ut indulgeas, deprecamur. 
Per eundem Christum Dominum nostrum. Amen. 

Hie percutiat pectus suimi semel^ dicens : 

Nobis quoque peccatoribus famulis tuis, de multitudine misera- 
tionum tuarum sperantibus, partem aliquam et societatem donare 
digneris cum tuis sanctis apostolis et raartyribus ; cum Joanne, 
Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, 
Felicitate, Perpetua, Agatha, Lucia, Agnete, Cmcilia, Anastasia, et 
cum omnibus sanctis tuis : intra quorum nos consortium, non assti- 
mator meriti, sed veniae, quaesumus, largitor admitte. Per Christum 
Dominum nostrum. Per quern haec omnia, Domine, semper bona 
creas, (Hie sacerdos ter signet calicem^ dicens:') sancti*pficas, 
vivi^pficas, bene^pdicis, et praestas nobis. 

Hie sacerdos discooperiat calicem^ et faciat signacidum crucis ewn 
hostia quinquies. .... 

Per ip^psum, et cum ipHpso, et in ip'p'so, est tibi Deo Patri 
omni^potenti, in unitate Spiritus Sancti, omnis honor et gloria, 
(Hie cooper iat sacerdos calicein^ et teneat manus suas super altare 
usque dum dicitur Pater noster, ita dicens:) Per omnia saecula 
sjeculorum. Amen. 

Oremus. Praeceptis salutaribus moniti, et divina institutione 
format! audemus dicere, (Hie accipiat diaconus patenam^ eamque 
a dextris sacerdotis extento hrmkio in alttim^ usque Da propitius, 
discoopertam teneat. Hie elevet manus sacerdos^ ita dicens:) 
Pater noster, &c. Et ne nos inducas in tentationem. Chxrrus 
respondeat: Sed libera nos a malo. Sacerdos privatim, Km&tC 

Libera nos, quaesumus Domine, ab omnibus malis, prseteritis 
praesentibus, et futuris : et intercedente beata et gloriosa semperqne 
I virgine Dei genitrice Maria, et beads apostolis tuis Petro et Pauk), 
atque Andrea, cum omnibus sanctis, (Hie committal diaconus 
patenam sacerdoti^ deosculcms manum ejus ; et sacerdos deosculetur 
\patenam : posteapumat ad sinisirum oculum ; ddnde ad dextrum : 



ACCOkDmG TO THE USE OF SAkUM 


^osiea fadai crucem cum patena ultra caput : et tunc rcponai earn 
in locum suum^ dicens :) Da propitius pacem in diebus nostris : ut 
ope misericordiae tuae adjuti, et a peccato simus semper liberi, et ab 
omni perturbatione securi. {Hie discooperiat calicem^ et sumat 
corpus cum inclinatione^ iransponens in concaruitaie calicis, retinendo 
inter pollices et indices^ et frangai in ires partes dum dicitur .*) Per 
eundem Dominum nostrum Jesum Christum Filium tuum. (Secunda 
fractio.) Qui tecum vivit et regnat in unitate Spiritus Sancti Deus. ^ 
{Hie teneat duas fracturas in sinistra manu^ et tertiam fraciuram 
in dextera ma7tu in summitate calicis^ ita dicens aperta voce .*) Per 
omnia saecula saeculorum. Amen.^ 

Hie faciat tres cruces infra calicem cum teriia j>arte kostice 
dicendo : Pax Do-^mini sit sem'^-per vobiscum. 

Chortis respondeat : Et cum spiritu tuo. 

Ad Agnus dicendum accedani diaconus et subdiaconus ad sacer- 
dotem uierque a dextris ; diaconus propior, subdiaconus remotior; 
et dicant privatim : 

Agnus Dei, qui tollis peccata mundi, miserere nobis. 

Agnus Dei, qui tollis peccata mundi, miserere nobis. 

Agnus Dei, qui tollis peccata mundi, dona nobis pacem. 

Hie cruce signando deponat dictam tertiam p>artem kostice in 
sacramenturn sanguinis^ sic dicendo: 

Haec sacro4^ sancta commixtio Corporis et Sanguinis Domini 
nostri Jesu Christi fiat mihi omnibusque sumentibus salus mentis 
et corporis, et ad vitam aetemam promerendam et capescendam 
pneparatio salutaris. Per eundem Christum Dominum nostrum. 
Amen. 

Antequam pax detur, dicat sacerchs : 

Domine sancte. Pater omnipotens, jeteme Deus, da mihi hoc 
sacrosanctum Corpus et Sanguinem Filii tui Domini nostri Jesu 
Christi ita digne sumere, ut merear per hoc remissionem omnium 

^ Here the episcopal benedkrtion giis liberati in prsesentis vitae curriculo 
was given. For the I%st Sunday in cum sanctis animabus tanto interces- 
Advent it was : — sore inveniamini digni, et ilHus tre- 

‘ Ctonipotens Deus, cujus Uni- mendi examinis diem expectetb in- 
geniti adventum et pr^eritum credi- territL Amen, 
tis et futurmn expectatis, ejusdem ‘ Quod ipse praestare dignetur, cujus 

adventus vos illustratione sanctificet, r^num et imperium sine fine per* 
et sua benedictione locwpietet. manet in saecula saeculorum. Amen. 
Amen. » Benedictk) Dei omnipotentis, 

‘ In praesentis vto stadio vos ab Pa*^4ris, et . et Spiritus*}* 

omni adversitafe defendat, et se voHs Sai^i, descendat ^per vos et 
injtKhcioplacahilemostensdbL Amen, semper. Amen.* 

* Quo a cuni:^ peccatorum cen^- t * , 

D 2 


291 



21. Agnus 
Dei 


22. Praytrrs 
at Commix- 
ture 


and Pax. 



292 


THE MASS OF THE FIRST SUNDA Y IN AH VENT 


X^Suvm 

XMt. 


TAe Pax. 


>3. Prayers 
reception. 


peccatorum meorum accipere, et tuo sancto Spiritu repleri, et 
pacem tuam habere. Quia tu es Deus, et non est alius praeter 
te : cujus regnutn gloriosum permanet in saecula saeculorum. 
Amen. 

Hie osculetur sacerdos corporalia in dextera parte et summitaietn 
culiciSy et postea dtaconufft^ dicens : Pax tibi et ecclesiae l9ei. 

Responsio : Et cum spiritu tuo. 

Diaconus a dextris sacerdotis ab eo pacein recipiat^ et siibdiacono 
porri^at ' deinde ad ^radutn chort ipse diaconus pace?yi portet 
\rectoribus chori : et ipsi pacem choro portent uterque suce parti^ 

' incipiens a majoribus^ * » . Post pacem datum dicat sacerdos ora- 
I tiones sequentes privatim, antequam se communicety tenendo hostiam 
duabus manibus : 

Deus Pater, fons et origo totius bonitatis, qui ductus misericordia 
Dnigenituin tuum pro nobis ad infima mundi descendere- et carnem 
sumere voluisti, quam ego indignus hie in manibus meis teneo : 
{^Hic inclinet se sacerdos ad hostiam,, dicens :) Te adoro, te glorifico, 
te tota cordis intentione laudo : et precor, ut nos famulos tuos non 
deseras, sed peccata nostra dimittas : quatenus tibi soli Deo vivo et 
vero puro corde ac casto corpore servire mereamur. Per eundem 
Christum Dominum nostrum. Amen. 

Domine Jesu Christe, Fili Dei vivi, qui ex voluntate Patris, 
cooperante Spiritu Sancto, per mortem tuam mundum vivificasti : 

I libera me per hoc sacrosanctum Corpus et hunc Sanguinem tuum 
a cunctis iniquitatibus meis, et ab universis mails : et fac me tuis 
semper obedire mandatis : et a te nunquam in perpetuum permittas 
separari : qui cum Deo Patre et eodem Spiritu Sancto vivis et 
regnas Deus ; per omnia saecula saeculorum. Amen. 

Corporis et Sanguinis tui, Domine Jesu, sacramentum, quod licet 
indignus accipio, non sit mihi judicio et condemnationi, sed tua 
prosit pietate corporis mei et animae saluti. Amen. 

Ad corpus dicat cum humiliatione antequam percipiat : 

Ave in aeteraum sanctissima caro Christi, mihi ante omnia et 
I super , omnia summa dulcedo. Corpus Domini nostri Jesu Christi 
i sit mihi peccatori via et vita, in nomine d* Pa^tris, et Filii, et Spiritus 
i Sancti. Amen. 

Hie sumat corpus, cruceprius facta cum ipso coTpore ante os. 

Deinde ad sanguinem cum magna deuotioTie dicat : 

Ave in aetemum ceelestis potus, mihi ante omnia et super omnia 
summa dulcedo. Corpus et Sanguis Domini nostri Jesu Christi 
prosint mihi peccatori ad remedium sempitemum in vitam aeternam, 
in nomine Patris, et Filii, et Spiritus Sancti Amen. 



ACCORDING TO THE USE OF SARUM 


293 


Hie sumat sanguinem : quo sumpto inclinet se sacerdos^ ei dieat 
cum lievoiione orationem sequentem : 

Gratias tibi ago, Domine sancte. Pater omnipotens, ieteme Deus, 
qui me refecisti de sacratissimo Corpore et Sanguine Filii tui 
Domini nostri Jesu Christi : et precor, ut hoc sacramentum salutis 
nostrae quod sumpsi indignus peccator, non veniat mihi ad judicium 
neque ad condemnationem pro mentis meis, sed ad profectum 
corporis et animas in vitam setemam. Amen. 

Qua dicta cat sacerdos ad dextrum cornu altaris cu?7i calice inter 
manus, digitis adkuc conjunctis sicut prius; et accedai subdiaconus, ■ 
et effundat in calicem vinum et aquam; et resinceret sacerdos 
manus suaSy ne aliquce reliquice corporis vel sangumis rernaneant 
in digitis vet in calice. . , . 

Post primam ablutionem dicitur kcec oratio : 

Quod ore sumpsimus, Domine, pura mente capiamus ; et de 
munere temporal! fiat nobis remedium sempiternum. 

Hie lavet digitos in concarediate calicis cum vino infuso a sub- 
diacono; quo hausiOy sequaiur oratio : 

Msec nos communio, Domine, purget a crimine : et ccelestis 
remedii facial esse consortes. 

Post percepfionem ablutionufn ponat sacerdos calicem super 
patenaniy ut si quid remaneat stillet ; et postea incUnando se 
dicat : 

Adoremus crucis signaculum, per quod salutis sumpsimus sacra- 
mentum, 

Deinde laruet manus : diaconus interim corparedia complicet. Ab- 
luiis manibus et redeunte sacerdote ad dextrum coTmu altaris y dia- 
COHUS calicem porrigat ori sacerdoUSy si quid infusionis in eo 
rcTnanserit tesumendum. 

Postea vero dicat cum suis ministris Communionem. 

Co. Dominus dabit benignitatem, et terra nostra dabit fructum 
suum. 

Deinde racto signo crucis in facicy vertat se sacerdos ad populumy 
elevatisque aliquaniulum brachiisy et junctis TncmibuSy diced : Do- 
rainus vobiscum. Et iterum revertens se ad altare dicat : Oremus. 
Deinde dicat PostcommunioneSy juxta nuTnerum et ordinem anle^ 
dictarum orationum ante Epnstolam. 

Postcom. Suscipiamus Domine misericordiam tuam in medio 
templi tui : et reparationis nostrae ventura solemnia congruis 
honoribus praecedamus. Per Dominum. 

Finita ulftTna Postcommuniomy faxtoque signo crucis in, fronie^ 
iterum verted se sacerdos ad populuMy ei, dicat c 


ThttSarm 

Umm$. 


24. Prayers 
at Ablu- 
tions. 


25. The Anif 
them * Com- 
munio t 


26. Pmictm> 
mumon. 



294 


CELEB RATIO ORDINUM 


SheSarttitt 

Ifast 


27 . Dismis' 
sal. 


28. Closing 
Prayer 


and Gospel. 


I. The 
Etfcharist 
Ifegins. 
z. Presenta- 
tion 


Deinde diaconus : Benedicamus Domino. Alio uero tempore dicu 
tur., Ite missa est. Quotiescunque enim dicitur^ Ite, missa est, 
semper dicitur ad populum convertendo, et cum did debeat.^ Bene- 
dicamus Domino, vel Requiescat in pace, convertendo ad altare 
dicitur. 

His dictis sacerdos inclinato corpore.^ junctisque manibus^ tacifa 
voce coram altari in medio dicat kanc orafionem : 

Placeat tibi, sancta Trinitas, obsequium servitutis mese : et 
praesta, ut hoc sacrificium, quod oculis tuae majestatis indignus 
obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud 
obtuli sit, te miserante, propitiabile. Qui vivis et regnas Deus ; 
Per omnia saecula saeculorum. Amen. 

Qua Jinita erigat se sacerdos., signans se in facie sua, dicens : In 
nomine Patris, etc. 

Et sic inclinatione facta, eo ordine quo prius accesserunt ad altare 
in principio misscBy sic induti cum ceroferario et ccsteris minisiris 
redeant Etstatim post Deo gratias, incipiatur in choro kora nona 
quando post missam dicitur. Sacerdos vero in redeundo dicai 
Evangelium: In principio, 8 cc. (S. John i. i — 14.) 


V. — Celebratio Ordinum} 

Dum ‘officium {Misses) canitur, vocentur nominatim illi qui 
ordinandi sunt j quibus vocatis et intro duct is sequatur oratio. . . 

Deinde sedeat episcoptts ante altare conversus ad ordinandos,et 
archidiaconus capa indutus kumiliter respiciens in episcopum cum 
his verbis alloquatur, iia dicens : Postulat bsec sancta ecclesia, 
reverende pater, hos viros ordinibus aptos consecrari sibi a vestra 
Ipaiemitate. Resp. episcopi: Vide ut natura, scientia, et moribus 
I tales per te introducantur, iirnno tales per nos in domo Domini 
ordinemtur personfe, per qnas diabolus procul pellatur, et clems 
^ Deo nostro imiltiplicetur. Resp. archidiaconi : Quantum ad huma- 
num spectat examen, natura, scientia, et moribus digni habentur, 

; ut probi cooperatores efiici in his, Deo volente, possint. 

I Quibus expleiis dicai episcopus: Auxiliante Domino, et Salvatore 
nostro Jesu Christo^ pra^entes fratres nostri in sacrum ordinem 

1 Maskell, Mon. Rit. in. p. 154 agantur, pp* 76 & ff : and other 
[ir. 164. {Cetebraiio Ordinum. Cp. Pontificals. . The distinctions of type 
Lib. Pontif. Exon. (ed. Barnes, are explained below, p. 656. 

1847 ), Qualiier ordims generates 



CELEB RATIO ORDINmi 


electi sunt a nobis, et clericis huic sanctaa sedi famulantibus. Alii 
ad officium presbyterii, diaconii, vel subdiaconii, quidam vero ad 
caeteros ecclesiasticos gradus. Proinde admonemus et postulamus, 
tarn VOS clericos quam casterum populum, ut pro nobis et pro illis, 
puro corde et sincera mente apud divinam clementiam intercedere 
dignemini, quatenus nos dignos facial pro iliis exaudiri : et eos 
unuinquemque in suo ordine eligere, et consecrare per manus 
nostras dignetur. Si quis autem habet aliquid contra hos viros, pro 
Deo et propter Deum, cum fiducia exeat et dicat, verumtamen 
rnemor sit communionis suae. 

Tunc dicat ar chi diaconus : Accedant qui ordinandi sunt ostiarii. 

Tunc accedant immediate antequam lectio legatur vel gradate ad 
consecrandum, Episcopus sedens cum mitra eos insiruendo dkat 
sine nota: Ostiarium oportet percutere cymbalum, aperire ecclesiam 
et sacrarium et librum tenere ei qui predicat, ” ^ 

Et cum ordinantur^ surgens tradat eis 
claves ecclesim et ipsi eas amhabus manibus Tcdpiant : 
et dicat eis plane episcopus . . . Sic agite quasi reddituii 
rationem pro iis rebus qusB istis clavibus recluduntur. 

Tunc ducat eos arckidiaconus ad ostium ecclesice et tradat^ eis 
ostium prcefero ostiario : quibus reversis dicat episcopus cum nota^ 
standoj prcefationem ad eos canversus hoc modo : 

Deum i^trem amiiipotentem fraiares carissimi suppliciter 
deprecemur, ut bos ^mulos sues beiiedicere dignetur, guos in 
oMcium c^tlf^orum eligere dignates est ; ut sit eis Mdelissima 
cura diebus ac nooMbus ad dlsIinctioi^E bc^rarum certaxum, 
ad invocandum nomen D.N. J.O. 

Oremus. Diaconus, Fleetamus g^ua. Levate. 

Oratio, Domine sancte, Pater onmipotens, aetame Deus, 
benedicere dignare bos femulos tuos in officio ostiariorum ut 
into: janitores ecdesiae tuae pareant obsequio ; et inter 
electos tuos partem tuae mereantur babere mercedis. Per. 

Similar forms follow at intervals in the service for (2) readersy 
(3) exorcists, (4) acolytes, (5) sub-deacons. 

These last, after receiving their instruments and after the bidding 
and frrayer, helve these additicmal eeremonies. 

Tunc treedat eis sir^tdis in sinistra bracMo episcopus manipulos 
dicens, . . . Aedpe n]^iirptium, imple miBisteiium tuum ; potens est 
enim Donduus ut at^jeat tibi gr^iam : qui vivit et reguat- 

Pax tecum- I? Et cum spiritu tuo. j 


295 


The OrdimU. 


and fitutl 
inquiry. 
Notice to tht 
people, or 
‘ Si quis.' 


3 . Admis- 
sion to 
Minor 
Orders. 



296 


CELEBRATIO ORDINUM 


13te OrUinal. 


Deacons 
%nd Priests. 


The Litany, 
with special 
xujffrages in- 
serted. 


5 . Instruc- 
tion of 
Deacons. 


5. Imposi- 
tion of 
hands. 


7 . Bidding 


and Collect 


Ad induendam timicam dicat episcopus. Induat te Dominus 
vestimenta salutis et indumento justitiae dreumdet te semper. 

Then after the Epistle and tract., Recedant qui ordinati sunt 
subdiaconi ; accedant qui ordinandi sunt diaconi et sacerdotes. 

Deinde accedentes qui ordmandi sunt diaconi et sacerdotes cum 
vesfibus suis, et prostrafo episcopo ante altare cum sacerdoiibus et 
levitis ordinandis, postea duo clerici incipiant litaniam. 

\ Kyrie eleison, &c. 

Cum ventum fuerit ad, Ut domnum apostoliemn, &c. 
Te rogamus, &c., erigens se episcopus et vertens se ad 
ordinandos dicat : 

Ut electos istos bene^dicere digneris. Te rogamus. 

Ut electos istos bene^dicere et sancti*l^ficare dig- 
neris. Te rogamus. 

Ut electos istos bene'i-dicere, sancti^l^ficare, et con- 
se^crare digneris. Te rogamus. 

I Hoc peracto, genuflectat episcopus cum ccetcris ministris, usque ad 
finem Utanice . . . 

Finita litania, redeant sacerdotes electi ad loca sua, remaneniibus 
levitis ad consecrandum et episcopus dicat eis sine nota, sedendo : 
Diaconum oportet ministrare ad altare, evangelium legere, bap- 
; tizare et praedicare. 

Quibus inclinantibus, solus episcopus, qui eos henedicit, 
fuanunh super capita singuZorwm pouat, dicens solus 
secrete: Accipe Spiritum Sanctum. Quia non ad sacerdo-- 
tium sed ad ininisterium co^isecrantur^ 

Sequitur preefatio super inclinatos diaconos. 

Oremus, dilectissimi, Deum Patrem omnipotentem, 
ut super bos famulos suos> quos ad ofScium diaconatus 
assumere dignatus est, bene'pdictionis suae gratxam 
f clementer effandat, et consecrationis indultae propitius 
■ dona conservet, et prec^ nostras clementer exaudiat : 
ut qusB nostro gerenda sunt ministerio, suo benignus 
prosequatur auxilio, et quos sacris mysteriis exe- 
quendis pro nostra intelligentia credimus offerendos, 
Isua eleotione sanctificet. 

Oremns. Diaconus. Flectamus genua. Levate* 

Oratio. Bxaudi Domine preces nqsta:as et super hos 
famulos tuos spiritum tuse bene<^ctionis emitte ut 

^ This rubric is from the Siatuta words is a later addirion* 

Antigua (see p- 651) but the form of 



CELEB RATIO ORDINUM 


297 


coel^timunere ditatiet tuse gmtiam possint majestatis 
acquirers et bene vivendi aliis exemplum praebere. Per. 

Dominus vobiscum. 

Et cum spiritu tuo. 

Sursum corda. 

Habemus ad dominum. 

Gratias agamus Domino Deo nostro. 

Dignum et justum est. 

Vere dignum et justum est sequum et salutare nos 
tibi semper et ubique gratias agere, Domine sancte, 
Pater omnipotens, aeterne Deus, Honorum dator 
ordinumque distributor qui in te manens. . . . {Long 
consecratory prayer,) 

Tunc ponat singulis sujbef sinisirum humcrum slolam usque ail 
axillarn dexterajn subtusy dicens sine nota : — 

In nomine Sanctse Trinitatis, accipe stolam immortolitatis : 
imple ministerium tuum : potens est enim Deus ut augeat tibi 
gratiam. Qui vivit et regnat. 

Pax tecum. ]^. Et cum spiritu tuo. 

Post hcec tradat eis librum Evangelioruniy dicens sine nota .-In 
nomine Sanctae Trinitatis, accipe potestatem legendi evangelium in 
ecclesia Dei, tarn pro vivis quam pro defiinctis, in nomine Domini. 
Amen. I^. Deo gratias. 

cQiisuynmandunt diaconatus Commune 

votum eommimis oratio prosequatur et M totius ecclesiae 
piece, qui in diaconatus officii ministerio preparantur, leviticse 
benedictionis ordine dar^scant et spmtuali conversatione 
praefolgentes gratia sanctificaffionis duceaut. 

Sequitur Benedictio cum nota. Dominus vobiscum. Oremus. 

Bomine sancte, Pater fidei, spei, gratiae, et perfecturan 
munerator, qui in codestibus et terrenis angelorum ministeriis 
ubique dispositis per omnia elementa voluntatis tuss diffundis 
dfectum : bos quoque famulos tuos speciali dignare illustraxe 
a^ectu, ut tuis obsequiis expediti, sanctis tuis altaribus 
ministri puri accrescant, et indulgentia puriores, eorum 
gradu, quos Apostoli in ^ptenario numero, beato Stepbano 
duce ac praevio, Sancto Spiritu auctore, elegerunt, digni 

^ This GalHcan biddir^ which 

should precede the Gallican ccHisecra- ficcUy p. 62), Sampson’s Pontifical 
prayer is omitted m the later (Corpus Cbnsti Camb. MS. 146) and 
English Pontificals. It is in its place in Brit Mns. Cotton MS. Oaudius 
(p. 20), in Cuthbert’s Pontifical A. lu. &c. 


Tbe OrdiaaL 


3 . Cflnsecra- 
tory Prayer. 


9 . Vesting 
71 itk Stole. 


10 - Tradi- 
tion of Gos- 
pel Book. 


II. Bidding. 


12 . Conse- 
cration. 



CELEBRATIO ORDlNUxM 


298 




13. P'estin^ 
in dalmatic. 

14. The 
Gospel. 


IS- Instruc- 
tion 0/ 
priests. 


16. Imposi- 
tion of 
hands. 


17. Bidding 


and Collect. 


existant, et virtutibus universis, guibus tibi servire oportet, 
ittstmeti poUeant, Per Dominmn. ... 

Tunc tradat singulis cos circueundo dalmaticani diems sine noia : 
Induat te Dominus vestimento salutis.* 

The Gospel follows. 

Post evangelium . . . dicat archidiaconus : Recedant qui ordi- 
nati sunt diaconi ; accedant qui ordinandi sunt sacerdotes. 

Deinde episcopus dicat : Sacerdotem oportet ofFerre, benedicere, 
praeesse, praedicare, conficere, et baptizare. 

Benedicetite e6s episcopo postea et mammi super 
capita eorum teneute^ {et nihil eis dicente, et una manu 
tangente^] et omnes preshf/teri, qui preesentes sunt^ 
manus suas super capita eorum {ievaias} teneantd^ 
Sequitur preefatio sacerdotum : ^ 

Oremus, dilectissimi, Deum Patrem omnipotentem, 
ut super hos famulos sues, quos ad presbyterii munus 
elegit, coelestia dona multiplicet, et quod ejus dig- 
natione suscipiunt, ipsius consequantur auxilio. 
Oremusi Diaconus. Plectamus genua, Levate. 

Oratio. Bxaudi nos qusesumus Domine Deus noster 
et super hos famulos tuos benedictionem Sancti 
Spiritus et gratise spiritualis eflFunde virtutem : ut, quos 
tuee pietatis aspectibus offerimus oonsecrandos, per- 
petua muneris tui largitate prosequaris. Per. 

^ Here follow in the earlier English terii gradum in nomine Domini acci- 
Pontificals the prayers for the vest- pere ? ]^. Volo. Vis in eodura gradu 
ments, 16 {cp. Sampson and quantum prsevales et intelligis se- 

Claudius, &c.), and the consecration cundem canonum sanctiones jugiter 
of hands, p. 21. manere? Volo. Vis episcopo 

^ This rubric is drawn from the tuo, ad cujus parochiam ordmandus 
Statuta antiqua : the bracketed es, obediens et consentiens esse se- 
wofdss are a later ad^tion, analoi^us ctindum justitiam et ministerium 
I to the swollar addition above, but in tuum. ]^. Volo. Voluntatem tuain 
the oppo^te sense. bonam et rectam ad perfectionem sibi 

* This' is preceded by a ^ort form bene pladtam Deus perducere digne- 
of examination in the Compiegne tur. Tunc imlinato, imponett 
B^itifical and the Salzburg Pontifi- manum super caput ejus, et omnes 
[ cal c£ about the eleventh century, presbyteri qui adsunt manus suas 
d Episc. Est Justus? Justus est. juxta manum episcopi sup^ caput 
t Bpisc. di^us ? Dignus est. illius teneani : et ille det orationem 
I Ephe. Eaciat ilium Deus semper in sup>er eum,^ Martene, EccL Rit^ 
suo servitium d^um et justmn lib. I. Cap. VIILOrdines vii. and 
I manere. Deinde interragat episcepus VEII. 

'presbyferum his verbis : Vis pesky- 



CELEBRATIO ORDWUM 


299 


Dominus vobiscum. 

Et cum spiritu tuo. 

Sursum corda, &c. 

Vere dignum et justum. . . . Pomine sancte Pater 
omnipotens seterne Deus, Honorum dator et distributor 
omnium dignitatum, per quern proficiunt universa. , . . 

consccratory prayer). 

Hie rejiectat episcopus stolam super humcrum corum dextrum ad 
peefusy dicens els per singulos sine nota : Accipe jugum Domini : 
jugum enim eius suave est et onus eius leve. Stola innocentite 
induat te Dominus. 

Pax tecum, Et cum spiritu tuo. 

Hie vestiat cos casula circa humeros tantum dicens ad unum- 
quemqtie : Accipe vestem sacerdotalem per quam caritas intelli- 
gitur; potens est enim Deus augere tibi caritatem et opus 
perfectum. Deo gratias. 

consummandttm officium. Sit 

nobis fratres Ci>mmTinis oratio nt M, g.ui in adjntorinm et 
ntilitatem vestrae salntis elignntnr, presbyteratns benedic- 
tionem divinae indnlgentiae mnnere conseqnantnr ; nt Sancti 
Spiritns sacerdotalia dona privilegio virtntnm, ne impares 
loco deprehendantnr, obtineant. Per A] 

Seqaittir eonsecratio* Deus sanctificationum omnium 
auctor, et^us v&ca. consecratio, plena^ue benedictio est, tu, 
Domine, super itos famulos tuos, quos presbyteiii bonore 
dedicamus, munus tuae benedietionis effunde : ut gravitate 
actuum et censura vivendi probent se esse seniores, his insti- 
tuti disciplinis, quas Tito et Timot&eo Paulus exposuit^ ut in 
lege tua die ac nocte meditantes, quod legerint m:edan^ quod 
crediderint doceant, quod docuerint imitentur ; justitiam, 
constantiam, misericordiam, fortitudinem, caeterasque virtutes 
in se ostendant, exemplo probent, admonitione confirment, ac 
purum et immaculatum ministerii sui donum custodiant ; et 
pmr obsequium plebis tuae, panem et vinum in corpus et 
^Tt £mi-nATin Pilii tui sjmcta et immaculata benediclaone trans- 
forment, et inviolabili caritate, in vimm perfectum, in men- 
suram setatis plenitudinis Ohristi, in die justi et setemi judidi, 

^ This Gallican bidding here, as The books vary much in the order of 
before, should precede the Gallican events at this point, since the newer 
consccratory prayer, as it does in the ceremonies and pmyers have 
earlier Pontificals : in the later ones inerted differently in diffiereiitb®c^.| 
it is omitted or placed elsewhere. j 


xZ. Com€‘ 

crai&ry 

Prayer. 


IQ. V^esting 
ivitk Stole 
and Ckasu- 
bk. 


20 . Bidding 


21 . Const- 
cration. 



300 


OrdinaL 


22. Veni 
Creator. 


23. Blessing 


and conse- 
cration 0/ 
hands. 


24. Tradi- 
tion of in- 
struments. 


25. Offer- 
tory to Com- 
munion. 

26. Imposi- 
tion of 

and 

charge. 

27. Kiss 
and Pax. 


28. Special 
Blessing. 


29. Exhor- 
tation. 


30. Posicom- 
munion, Src. 


CELEBRATIO ORDINUM 


conscientia pura, fide plena, Spiritu Sancto pleni persolvant. 
Per etindem. 

Expleta autem Jiac oratione., genujiectendo coram altare incipiat 
episcopus hymnum, Veni Creator. . . , 

Dicto hymno^ omnibus surgentibusy episcopus stando benedicat 
nianus oidinandorum expansas cum nota. 

Dominus vobiscum. Et cum spiiitu tuo. Oremus. 

Benedic et sanctifica Domine has manus sacerdotum tuorum 
ad consecrandas hostias, quae pro delictis atque negligentiis populi 
offeruntur, et ad caetera benedicenda, quae ad usus ejus necessaria 
sunt. Per Christum. Quib quidem oratio potest did vel dimitti ad 
placitum episcopL . . . 

Sequiiur consecratio manuum sacerdotis. Consecrare et sancti- 
ficare digneris Domine manns istas per ist^m unctionem et 
nostram benedictionem, ut quaecunque consecraverint con- 
secrentnr, et quaecunqne benedixerint benedicantur, et 
sanctificentur in nomine D.N.J.C.^ . . . 

Accipiat patenam cum oblatis et calicem cum vino et det singulis 
. . . ita cUcens sine nota et eos dreueundo : Accipe potestateni 
ofierre sacrificium Deo missamque celebrare tarn pro vivis quam 
pro defunctis : in nomine D.N.J.C. Deo gratias. 

Tunc vertat episcopus et dicat Oj^ertorium. 

Antequam dicaturpostcommunio,^ponai episcopus manus suas super 
capita singulorum^ dicens : Accipe Spiritum Sanctum : quorum re- 
miseris peccata, remittuntur eis : et quorum retinueris, retenta erunt. 

Tunc trahat unicuique casulam in sinu per scapulas,^ osculans eum 
et dicens: Pax Domini sit semper tecum. I^. Et cum spiritu tuo. 

Et per manus commendet se orationibus eorumy smguHs dicens^ 
Ora pro me frater. 

Sequitur finalis benedictio cum nota stando et ad eos converse. 

Benedictio Dei Patris et Filii et Spiritus Sancti descendat super 
VOS ufe sitis benedicti in ordine sacerdotali et offeratis placabiles 
hostias pro peccatis et ofiensionibus populi omnipotenti Deo : cui 
est honor et gloria in saeculi saeculorum. Amen. 

Quibus expletis prroponat ds episcopus stando sine nota : Quia res 
quam tractaturi estis satis periculosa est, fratres carissimi, moneo 
ut diligenter et honeste totius missae ordinem et consecrationem et 
fractionem atque communicationem ab aliis jam doctis sacerdotibus 
discatis, priusquam missam cantare praesumatis. . . . 

His expletis dicat episcopus Postcommunionetn. . . . 

^ Here followed in the earlier tion of the head, e.g. in Egbert^ p. 
Pontificals the consecration and unc- 24. 



CONSECRATIO ELECTI IN EPISCOPUM 


VI. Consecratio electi in Episcopum, 

I. Incipit consecratio electi in episcopu^n^ quce est agenda die 
eUfninica^ et non in alia festivitate^ antequam 77 iissa celebretur. 
Ipse vero elecius sacerdotalibus vesiibus induatur, prceter casulam 
. . . ei duo comprovinciales episcopi deducant euyn p>er /nanus coram 
metropolitano examinandum .... Tunc dicat mefropolifanus : 
Antiqua sanctorum patrum institutio docet et prascipit, ut is qui ad 
ordinem episcopatus eligitur, antea diligentissime examinetur cum 
omni caritate de fide Sanctae Trinitatis, et interrogetur de diversis 
causis vel moribus, quae huic regimini congruunt, et necessaria sunt 
retineri, secundum Apostoli dictum, Manus bito nemini imposueris ; 
et ut etiam is qui ordinandus est antea enidiatur, qualiter sub hoc 
regimine constitutum oporteat conversari in ecclesia Dei, et ut 
irreprehensibiles sint etiam, qui ei manus ordinationis imponunt. 
Eadem taque auctoritate et praecepto interrogamus te, dilec- 
tissime frater, caritate sincera, si omnem prudentiam tuam, 
quantum tua capax est natura, divinse Scripturae sensibus accom- 
modare volueris ? Resp, Ita volo, ex toto corde, in omnibus 
obedire et consentire. 

Vis ea quae ex divinis Scripturis intelligis, plebem cui ordinandus 
es, et verbis docere et exemplis ? Resp. Volo. 

Vis traditiones orthodoxoram patnim, ac decretales sanctas 
apostolicae sedis constitutiones veneranter suscipere, docere atque 
servare.^ Resp. Volo. 

Vis sanctae Cantuariensi ecclesiae et mihi meisque successori- 
bus subjectionem et obedientiam per omnia exhibere, secundum 
canonicam auctoritatem, et decreta sanctorum pontiiicum ? Resp. 
Volo. 

Tunc dicat pontifex : Profitere. 

Hie legal professionem. ... In dei nomine. Amen. Ego N. 
talis ecclesiae electus, et a te, reverende pater, nomine N. Can- 
tuariensis archiepiscope, totius Angiiae primas, consecrandus 
antistes, tibi et sanctae Cantuariensi ecclesiae metropoliticae, tuisque 
successoribus in dicta ecclesia Cantuar. canonice substituendis, 
debitam et canonicam obedientiam, reverentiam, et subjectionem, 
me per omnia exhibiturum profiteer et promitto, secundum decreta 
Rmnanorum pontifiemn tuonimque jurium,^ et praedictae sanctae 

^ This clause, ‘ secundum.., jurium,’ jura et statuta hujus regni’ MaskeB, 
has been erased, and the Mowing Mem. Rit. in. p 247. [ii. 263}. 
inserted in the marg^: ‘secundmn 


301 


Thee ONiAAL 


Ctmsecra- 
tiem of 
Bishops. 


I. Exami- 
ftaiion. 


Th£ Oaih of 

Cemonicat 

Obedience. 



302 


Drdliua. 


2. Eucha- 
rist up to 
Collect. 


3. Instruc- 
tion. 


4. Bidding. 


5 . The 
Litany. 


CONSECRATIO ELECTI IN EPISCOPUM 


Cantuar, ecclesiae adjutor ero ad defendendum, retinendam, et 
conservandum, salvo ordine meo : sic me Deus adjuvet, et sancta 
Dei evangelia. Et praedicta omnia subscribendo propria manu 
confirmo.^ 

Interrogaiio. Vis mores tuos ab omni malo temperare, et quantum 
px>teris, Domino adjuvante, ad omne bonum commutare ? Resp. 
Volo. 

Vis castitatem et sobrietatem, cum Dei auxilio, custodire et 
docere? Resp. Volo. 

Vis semper esse divinis negotiis mancipatus^ et a terrenis negotiis 
vel lucris turpibus esse alienus, quantum te humana fragilitas 
concesserit posse ? Resp. Volo. 

Vis humilitatem et {>atientiam in temetipso custodire, et alios 
similiter docere } Resp. Volo. 

Pauperibus et {>eregrinis omnibusque indigentibus vis esse, 
propter nomen Domini, affabilis et misericors ? Volo. 

Tunc dicat ei poniif ex : Hsec omnia et caetera bona tribuat tibi 
Dominus, etcustodiat te, atque corroboret in omni bonitate. Amen. 

Interrogatio. Credis . . . ? 

Credis etiam novi et veteris Testament!, legis, et prophetarum, 
et apostolorum, unum esse auctorem Deum ac Dominum omnipo- 
tentem ? Resp. Credo. 

Hsec tibi fides augeatur a Domino ad veram et aetemam beati- 
tudinem, dtlectissime frater in Christo. Resp. Amen. 

Deinde cantor incipiat officium missce de die. . . . usque ad tractum. 
.... Interim archiepiscopus .... accipiens vesthnenta induet eum 
{qui ordinandus est) cum sandaliiSy alda^ stola., manipmlo.^ tunica^ 
dalmatica^ et casula .... Et ascendat ad altare . ... et sedendo 
dicit : Episcopum oportet judicare, interpretari, consecrare, con- 
firmare, ordinare, offerre, et baptizare. 

Orernus, dilectissimi nobis, nt hnic viro ad utilitatem 
eodtesiae provebendo, benignitas omnipotentis Dei 
^ratiae snse tribnat la^itatem. Per Dominum. 

Ei stedim a dmbus epi^opis incipiatur liiania .... 

^ * The promise of olfedience to written promises to obey their Metro- 
the Metropolitan was not customary politans.’ Palmer, Orig. Lit. IL 
in theeariiest ages^ It seems to have p. 291. 

OGarnnmeed m Spain, wtee the ® Inquiries relating to the Holy 
eleventh Comw^ of T^^edo 4^75) di- Trinity and the Church and the latter 
reeled that ev^' eccleriastieal pei^son part of the Nicene Creed, into which 
shwld promise obedience hfe iu some books there have been inter- 
superior at ordination. In the ninth pelted questions as to the Eucharist, 
-century the Bishops of Gaid made 



CONSECRATIO ELECT! IN EPISCOPUM 


Finita UtaTiia .... duo episcopi pommt et teneant 
evangeliorum codicem super cervicem ejus {ei inter 
scapulas clausum^) et ordinatore super eum fundente 
henedictionenij episcopi qici adsunt manibus suis 
caput ejus tanganty {ei dicat ordinaior : Veni Creator, ui 
supra, } ^ 

Sequatur. Oremus. Or. Propitiaore domine snpplica- 
tionibus nostris et inclinato super hunc famulum tuum 
cornu gratiae sacerdotalis benedictionis tuse in eum 
infunde virtutem. Per. 

Domitius vobiscum. Et cum Spiritu tuo. 

Sursum Corda, &c. 

Vere dignum .... seteme Deus : Honor omnium 
dignitatum quse gloriee tuse sacids famulantur ordini- 
bus : Deus qui Moysen famulum tuum .... {long con- 
secratory prayer^ 

Tunc consecrator .... nuitat chrisma cum oleo mixtum super 
caput eius cum polUce dextro,^ dtcens i Unguatur et consecretur 
caput tuum coelesti benedictkme ia ordine pontificali per sacri 
chrismatis et olei unctionem et aostram benedictionem : in 
nomine, &c. Pax tibi. Et cum spiritu tuo. 

Postea absiersis 7 nanibus incipiat archiepiscopus et dicat in modum 
prcefationis : Hoc domine copiose in eius caput influat, hoc in oris 
ejus subjecta decurrat, hoc in todus corporis extrema descendat, uti 
tui spiritus virtus et interiora eius repieat et exteriora circumtegat. 
Abundet in eo constantia fidei, puritas dilectionis, sinceritas pacis. 
Sint speciosi muitere tuo pedes ejus ad evangelizandum pacem, 
ad evangelizandum bona tua. Da ei, Domme, ministerium recon- 
cjliationis, in verbis et in iactis, in virtute signorum et prodigiorum. 
Sit sermo ejus et prsedicatio non in persuabilibus humanse sapkntiae 
verbis, sed in ostensione spiritus et virtutis. Da ei, Domine, 
claves regni ccelorum, ut utatur, non glorietur, potestate quam 
tribuis in asdificationem, non in destructionem .... Sit fidelis 
servus et prudens, quern constituas tu, Ilomine, super famiiiam tuam 
ut det illis cibum in tempore opportuno .... Per Dominum. 

Tunc sequatur oratioy elevata aliquantulum ruoce et manu super 
eun^dextera extensa. JPater sancte ommipotens deus qui 

^ This rubric is drawn from the used, as above in the case of deacons, 
t^attda Antiqua : the bracketed e.g. ExeUr P&nt, p. 95. The cere- 
words are later ^khtkms : accordii^ naony is Gailican not Ronaan 
to many Pontificals the ceremony (Amaiarius De. EkcL OfF. h. 14) in 
goes on in silence : elsewhere origin, 
words Accipe Spiriium Sanctum are 


3^3 


Tb* OrdtsttL 

6 . IrHtosi^ 
Him of 
hands and 
Gospel-hook, 

7. Veni 
Creator. 

8. Collect, 


Q. First 
CoKsecra.- 
tory prayer. 


10. Unctiofi 
of head. 


II- Second 
Consecra- 
tory Prayer. 


The Prayer^ 
‘ Almiglity 
God, and ^ 
most inerd- 
ful Father, 
&c/ 


I?. Third 
Consecreo- 
iory Prayer. 



3-4 


Til* Ordinal. 


13. Blessing;. 


14. Unction 
of head and 
hands. 


15. Putting 
on of gloites. 


16. Pastoral 
staff. 


i-j. Ring;. 


18. Mitre. 


la Gospel 
Book 


The last Col- 
lecty * Most 
merciful Fa- 
ther, &c.’ 


CONSECRATJO ELECTI IN EPISCOPUM 


per D.N,J,C. (ih initio cuncta creasti et postmodum. 

. . . {Long consecratory prayer.) 

Benedictio de septiformi spiritu sic : Spiritus Sanctus septiformis 
veniat super te, 8cc. 

(a) Ani. Unguentum in capite. Ps. Ecce quam bonum. 
Repetahir antiphona post tmuniquemqiie versum. 

(b) Hie 7nittahir solunt chrisnia super caput eis. Unguatur et 
consecretur, &:c. {as aboate.^ omitting mention of oil.) 

(c) Unguantur manus istae et sanctificentur, &c. 

(d) His peraefis, ipse qui consecratur extendat manus. . . . et con- 
sect'afor f undens chrisma super manus .... Deus et Pater 
D.N.J.C. qui te ad pontificatus sublimari voluit dignitatem, &c. 

Immensam clementiam tuam rogamus, omnipotens et pii^sime 
deus, ut manus istius famuli tui scilicet fratris nostri sicut exterius 
obducuntur chirothecis istis, sic interius aspergantur rore tuae 
benedictionis : ut quaecunque per eas sint bene dicenda sancti- 
ficanda vel consecranda per te benedicentur, sanctificentur et con- 
secrentur. Qui vivis. Deinde imponaniur chiroihecce. 

(a) Deinde consecrator benedicat baculum pastoraletn sic : Susten- 
tator humanae imbecillitatis, &c. 

(b) Quum datur baculuSy dicaf ordinator : Accipe baculum 
pastoralis officii : et sis in corrigendis vitiis pie saeviens, judicium 
sine ira tenens, in fovendis virtutibus auditorum aniinos demulcens, 
in tranquillitate severitatis censuram non deserens. . . . 

(a) Benedictio annuli. Creator et conservator humani generis, &c. 

(b) Accipe annulum fidei, &c. 

(a) Benedictio mitm. Deus cuius providentia statuit, &c. 

(b) Deus qui mitrae pontificalis, &c. 

Posiea del eis codicem evangeliorum.^ dicens : Accipe evangelium, 
et vade, praedica populo tibi commisso : potens est enim Deus 
augere tibi gratiam suam : Qui vivit, 

Missa episcopi pro se in die ordinationis suce .... 

Benedictio super populum. Deus, qui me indignum et peccatorem 
ad pontificale officium dignatus est promovere, sua vos illustret 
atque sanctificet benedictione. Amen. 

Donet mihi per gratiam suam bene operand! facultatem : et vobis 
sui famulatus promptissimam obeditionera. Amen. 

Sicque vos doctrinis spiritualibus et operibus bonis repleri in 
praesenti vita concedat : ut ad pascua vitae aetemae cum caeteris 
ovibus suis vos pariter introdne^t Amen. 



A NEW HISTORY 

OF 

THE BOOK OF COMMON PRAYER 

PART II. 


THE SOUKCES AND RATIONALE OF ITS OFFICES. 




CHAPTER IX- 

INTRODUCTORY MATTER, TITLE, PREFACES AND 
CALENDAR, 


I. 


* 


The title-page of the Prayer Book of i66i shows that 
in more ways than one it is a compilation. In the first 
place it incorporates the title of the Ordinal ^ as well as 
the title of the Prayer Book proper ; and in the second 
place it emphasizes the fact that the book known as The 
Prayer Book consists itself of three distinct parts with 
an Appendix. They are these — (l) The Book of 
Common Prayer, i.e,, “The Order for Morning and 
Evening Prayer daily to be said and used throughout 
the year ” ; ^ (2) The Administration of the Sacraments, 
z.e, the two Sacraments of the Gospel ; The Order 
for the Administration of the Lord’s Supper or Holy 
Communion,” together with “the Collects, Epistles and 
Gospels to be used throughout the year ” ; and (b) the 
three services for the “ Ministration of Baptism.” This 
forms the central and largest section of the book. (3) 

^ The Ordinal, however, still re- Bishop, p. 356. This is the proper 
tains its own Title page and Preface, use of the term ‘ Divine Sendee.’ 

“The Common Prayers of the See e.j^. Cavendish, Life of Wohey, 
Church ” commonly called “ The passim. It was, however, lo:)seIy 
Divine Service ” is in Cranmer’s applied to the Eucharist in the closii^ 
preface the equivalent of preces rufc®ic appemJed to the Liturgy in 
horarics sive canonicce. Gasquet and l66l. 


Introductory 

Matter. 

THUpage. 


X 2 



3oS 


InixtMiactory 

UtMw. 


The Preface. 


INTRODUCTORY MATTER, 

“ Other Rites and Ceremonies of the Church ” ^ including 
first the two sacramental services of Confirmation (to 
which the Catechism is prefixed) and Matrimony, then 
the Church’s care for the sick and dead, the Orders of 
Visitation and Burial, and lastly the Thanksgiving Service 
of The Churching of Women and the Penitential Service 
of Commination,^ (4) The Appendix contains the 
Psalter pointed for singing, to which are added some 
Forms of Prayer to be used at sea.^ 

By a similar process various Appendixes ^ have been 
added after the Ordinal containing {pi) additional services 
such as the “ State services,” which at various times 
have been annexed to the Prayer Book by civil authority, 
or {U) documents such as the Articles of Religion, the 
Table of kindred and affinity, the Canons Ecclesiastical 
of 1603 or the Metrical Psalms ; these are not parts of 
the book at all in any accurate sense. 

II. 

The prefatory matter consists of three parts. The 
Preface represents the attitude of the Bishops in the last 
revision (1661), and embodies their comments upon the 
Rebellion, by which recently Prayer-Book worship had 
been suppressed, and upon the negotiations and trans- 

^ For the loose use of this term ® In earlier Prayer Books this had 
ceremony as similar to Rife see its own Title : at one time in 1662 this 
above, p. 1% custom was to have been continued, 

2 A careful distinction is here but eventually no separate title-page 
drawn. The Common Prayer, Sacra- was prefixed to this ^ction. Parker, 
ments and Rites, are those of the Inlrodnction, pp. xciv., ccciv. 

Church Catholic : the particular ^ The development of the Title- 
forms of them contained in the book page and Contents may easily be 
are those 'According to the Use of traced in the conspectus of the suc- 
the Church of England.’ The dis- cessive Title-pages and Tables of 
tinction was made in 1549, obscured Contents given in Blunt, Arinolated 
in 1552 and restored in 1^2. The p. 83, or in Keeling, 

question is touched upon in the first Eiturgice Britannuce, 
and third paragraphs of the Preface. 



TITLE, PREFACES, AND KALEEDAR. ^ 

actions since the Restoration, and especially in con- 
nexion with the Savoy Conference. It was drafted by 
Sanderson, Bishop of Lincoln, and revised by a com- 
mittee of Bishops.^ Still more it defines the principles 
on which they had conducted the revision, and describes 
the actual alterations made ; their aim was “ moder- 
ation,” that is, while repudiating disloyal proposals, to 
accept others for the sake of greater peace and piety ; 
their method was (a) to give better directions for ser- 
vices, ib) to clear up ambiguous expressions, (r) to 
improve the translation of the Scriptural passages, {d) 
to meet new needs by additional forms. 

The section * Concerning the Service of the Church ’ Conctrning 

^ r /• 1 t 1 r Servic* 

was written by Cranmer as the Preface of the book of , 

^ Church, 

1549, and it continued in that position, with the addi- 
tion in 1552 of one final sentence, till 1661, when two 
short sentences were struck out and the rest was placed 
next after the new Preface. 

A draft of this Preface made by Cranmer in Latin 
appeared in the second of his draft-schemes of service 
preparatory to the Prayer Book.^ It was clearly 
written under the influence of Quignon’s Breviary. It 
follows the same line as Qufgnon’s Preface in tracing 
the decay and depravation of Divine Service, and in 
many passages exhibits verbal correspondence with it 
Cranmer dealt freely with his model, and again in trans- 
lating his own Latin draft into English he dealt freely 
with his original, and in the course of this development 
three points are especially noticeable. 

Cranmer inserted in 1549 a new paragraph as to 
vernacular service, for which there had been no place 
in his Latin draft; he omitted a paragraph about the 

^ Walton’s Lift of Samierson and ^ Above, p. 54. 

Cardwell, Sytwdalia, II. 655. 



310 


r N'T ROD UCTOR Y MA TTER, 


[tttrodaciorr 

Master. 


^he rule of 
tally recita- 
ion. 


hymns, after having failed in his attempts to reproduce 
them in English dress, as he had planned to do ; he also 
omitted a paragraph as to Saints' days, having by that 
time decided not merely to omit such festivals as were 
misleading, unjustifiable or superfluous, but to retain 
only the feasts of the great Saints mentioned in the 
New Testament.^ 

This preface explained the need and the method of 
reform in 1549, just as the new preface did in i66f, but 
it covers a narrower field ; for primarily it deals only 
with Divine Service, and is simply concerned with the 
restoration of the system of canonical hours so as to 
recover the continuous recitation of the Psalter and 
reading of the Bible, under simplified and uniform rules, 
to be expounded in case of doubt by episcopal authority. 

Directions follow for the daily recitation of Divine 
Service, with a permission that it may be said privately 
in other languages than English. This permission has 
come from 1 549 practically unaltered, ^ but the directions 
have been made more stringent. Originally none were 
bound to the recitation of the service except those who 
‘served congregations,’ but in 1*552 all Priests and 
Deacons were bound to the daily recitation ‘ either 
privately or openly,’ and the Curate, /.<?., the Parish 
Priest, was bound normally to have his Church bell 
rung and to say his prayers publicly. This direction 
was repeated with verbal alterations in 1661, and the 
clergy were still more strongly bound to the daily 
recitation of the services.^ 


^ Gasquet and Bishop, pp. 16, 37, judge of what was a valid cause for 
35 ^~ 37 <>* omitting to say the service. This 

* ‘ Mattins and Evensoi^* was proviso was not adopted in 1661, 
altered in 1552 to ‘Morning and but ‘sickness’ was substituted for 
Evening Prayer.’ but the old names ‘ preaching, studying of divinity ’ as 
survive in the Kalendar. the typical instance of what was to 

^ The Scottish Book of 1637 had be held ‘ urgent cause ’ sufficient to 
made the Bishop or Archbishop the justify non-compliance with the rule. 



TITLE, PREFACES AND KALENDAF. 

The third chief part of the prefatory matter is the 
section “ Of ceremonies, why some be abolished and 
some retained/’ This was set in 1549 at the close of 
the book, followed by “ Certain notes for the more plain 
explication and decent ministration of things contained 
in this book”; but in 155^ these “notes” were super- 
seded by two rubrics dealing with the place of service 
and the ornaments of the church and of the minister, 
which were set before the beginning of Morning Prayerd 
The section “ Of ceremonies ” was at the same time 
transferred to its present position as an introduction 
instead of an epilogue to the book. 

This explanation of the method employed in dealing 
with old ceremonies is no doubt from Cranmer’s pen. 
The abolition of some ceremonies -is defended on two 
grounds, partly because of the burdensome quantity, and 
partly because of the alleged abuse of ceremonial The 
retention of others is justified on the grounds that there 
must be some ceremonies, and that it is better to keep 
such as are old than to invent new ones. Further the 
actual selection of ceremonies embodied in the book is 
justified on the grounds that it need not be final, and 
that it excludes all ceremonies except such as are 
luminous and edifying. 


II 

It has already been explained that the chief guiding 
principle in the revision of the Hour Services in the 
sixteenth century was the wish to provide for the orderly 
and continuous recitation of the Psalter and reading of 
the Bible.^ If for no other purpose than this, a kalendar 

^ See below, pft 358 and ff. 2 Abore, p. 52^. 


31 1 


Zatrodsctorr 

Maitw. 

0/ cere' 

mantes. 


Fsalmo^ sad 
Xioctlfmaiy. 

Orders and 



312 


I NT ROD UC TOR Y MA TTER, 


TMahnody and 
Ii«ctlo»ary. 


The origin 
cf Divine 
Seii'ice. 


is necessary. Moreover the English Church had no in- 
tention of giving up, as other bodies did, the elaborate 
system of commemorating events in the life of our Lord 
and His Saints which she shared with the rest of the 
Catholic Church. For two reasons then a kalendar was 
needed. 

It is hardly too much to say that Divine Service traces 
its origin to the desire for the orderly recitation of the 
Psalter and reading of the Bible, and still exists for that 
purpose. Psalmody and Lessons from Scripture had 
already formed a natural part of the Synagogue worship, 
and they became equally naturally features of Christian 
use. It will be shown later how out of these two ele- 
ments there was formed the introductory section of the 
Liturgy ^ ; for the present it is only necessary to trace 
their part in the genesis of the Hours of Divine Service. 
The Psalms formed the hymn-book of the Early Church, 
and were so well known as to be sung by the people at 
home or over their work.^ When others, both men and 
women, forsaking ordinary occupations, dedicated their 
lives to devotion and prayer, the singing of psalms to- 
gether with the reading of the Bible formed the bulk of 
the religious exercises in which they spent the day. At 
first all was done privately : the hermits in their several 
cells in the desert, and the consecrated virgins within 
their own several homes, followed out each their own 
course as it seemed best. Presently the ccenobitic or 
community life developed out of the solitary Hfe: 
monasteries were formed in the deserts of Egypt and 
Palestine, while in the towns men and women gathered 
together in the churches to unite in their devotions, or 


^ Below, p. 435- psalrais se avocat, et curva attondens 

2 S. Jerome says: Quocunque vitem falce vinitoraliquid Davidicum 
te verteris, arator stivam tenens canit. Ep. xlvi, (xliv.) Paulse et 
alleluia decantat, sudans messor Bust, ad Marcellam, 



TITLE, PREFACES A.VD AALENDAF. 


formed urban communities which were often £^rourxid 
round a particular church. Then the systematizing of — 
the psalmody and lectionary began : with the Eastern 
monasticism of S. Basil or S. Fachoraius the Eastern type 
of services also j>enetrated into Southern Gaul and other 
parts of the Western Empire, and was soon confronted 
with a Western type of service which had grown up (as 
far as can be surmised) chiefly in the religious estab- 
lishments which had become attached to churches in 
Rome.^ 

At first there was great variety of practice : the Eastern /« the West. 
method which Cassian brought into Gaul in the first 
half of the Vth century was the progenitor of many 
Gallican systems,^ while the old Western system had also 
its descendants. In course of time the recitation of the 
Psalter in Divine Service, which had begun outside 
clerical circles among the monks and virgins, became 
a clerical obligation as well ; in Rome the secular clergy 
discarded their old services in favour of the more deve~ 
loped system of the Roman monks ; but meanwhile the 
monks were everywhere conforming their practice to the 
rule and system of S. Benet ; and thus from that time 
forward the old Roman monastic system came to be 
regarded as the ‘ secular ’ method of service, and this 
secular course of psalmody and lectionary became con- 
trasted with the new monastic or Benedictine method 
and course.* 

Both of these came to England from Rome in due in England, 

^ See Batiffol, Hist. Emii. BrerG. and Benedictine systems. See Had- 
pp. 39aiidff, (E.T. 42an!dff.). It lias dan andStnbbs, Councils i, 138, and; 
been maintained that these are Alex- Bangor Antiphoner, ii. Introduction, 
andrian, not Roman, but most authori- (H. B. Soc. voL x. ). Cp. above, p. 10. 
ties assign them to Rome and the ® The history is very olscure ; see 
banning of the third century. Baumer, Gesch. des Brm.^ BatiM, 

2 Some of these survived among Lc. Article on Tim Earfy History of 
the Celtic bodies in the British Isles Drmm Service m QK Q. A 
until they were ousted by the Roman 395 0 an. 



314 


Tsalmody and 
Lectionary. 


The Order 
for 

Psalmody. 


INTRODUCTORY MATTER, 


time,^ and existed side by side till the latter disappeared 
at the suppression of the monasteries in Henry Vlllths 
reign : thus the only system which actually confronted the 
Revisers was the Gregorian or secular course of psalmody, 
which was common to the Sarum and other diocesan 
breviaries as well, and the secular type of lectionary. 

In each of these respects important changes were 
made. It was a great innovation by which the recitation 
of the Psalter and the reading of the lessons in the 
Divine Service was regulated by the civil year instead of 
the ecclesiastical year. The Psalter had hitherto been 
apportioned to the days of the week as such, but the new 
order prefixed to the kalendar in 1549 not only spread 
the recitation of the Psalter over a longer period in 
arranging it for a month, but also destroyed the old 
association of particular psalms with particular days of 
the week. The secular and monastic breviaries which 
the Prayer Book displaced, though they differed in 
detail the one from the other, yet had both agreed in 
assigning the Psalter to a week, beginning with the 
Sunday, and ending with the Saturday 


1 The monks naturally brought 
with them their own service, but 
special zeal was shown in England for 
the secular service, and nowhere did 
the Roman chant, the pioneer of 
Roman customs, meet with such a wel- 
come. It formed a prominent feature 
of S. Augustine’s first entry in Kent : 
later it spread to the north to Ripon 
under S. Wilfrid, to Wearmouth 
and Jarrow under S. Benet Biscop, 
and these monasteries brought special 
teachers direct’ from Rome and be- 
came centres for the diffusion of the 
Roman service and music. It was 
in fact the beginning of the move- 
ment by which, gradually, all c^her 
forms of secular service, with a very 
few exceptions, were ousted by the 
Roman services. See Beda, passim. 


and especially Hist. Eccl. ii. 20, iv. 2, 
18 ; Hist. Abb. 5. See also Baumer, 
223-227. The work was completed 
by the Council of Cloveshoo (747). 
Above, p- 9. 

2 The Ambrosian method covers 
a fortnight, though the fortnightly 
course is probably not original. 
The Orthodox (Eastern) arrange- 
ment is more complicated : it nor- 
mally covers a week (so also the 
Armenian), but in Lent only half a 
week, as does the normal method of 
the East Syrians. For the East 
Syrian method see Maclean, East 
Syrian Daily Offices, pp. xvii. 259- 
263. For the rest see the art. 
‘ Psalmody ’ in Diet. Christian 
Antiq. and compare the valuable 
tables in P, B. interleaved. 



TITLE, PREFACES AND CALENDAR. 


315 


The innovation was made in the interests of simplicity 
and curtailment ; and at the same time, in deference 
especially to the first of these, another great change of 
method was made. The old schemes for the recitation of 
the Psalter worked u|x>n two principles: in some cases fixed 
psalms were assigned to fixed occasions, in other cases 
the psalms of the Psalter were said z/i course y either ex- 
cluding the fixed psalms or including them, as the case 
might be. Thus in the ordinary secular psalter (as used 
in the Sarum Breviary), fixed psalms were used at 
Lauds and at the Little Hours and Compline, but at 
Mattins and Evensong (Vespers) the rest of the psalms 
of the Psalter, excluding these, were said in course, the 
first half (i. — cix.) at Mattins and second half (cx. — cl.) 
at Evensong. 

With the First English Book this distinction dis- 
appeared : the new system was rigidly consecutive and 
numerical : the employment of fixed psalms only 
survived in the case of the Venite at Maitins,^ and here 
provision was carefully made that it should not in- 
terrupt the consecutive course by assigning it the 
first place among the psalms of the 19th morning, 
where it might figure, as it were, in two capacities at 
once. 

A great deal of appropriateness has been lost by this 
arrangement : e.g, a psalm appropriate only at night, 
(Psalm iv.) is sung on the first morning, and a psalm 
specially appropriate to Sunday (Psalm cxviii.) is sung 


PsaZaaody ajwl 
iMcUoDBaxy. 


The system 
of ike 
Prayer 
Book, 


^ The provision of psalms as al- 
ternatives to the Gospel canticles was 
not made till 1552. This did not 
interfere with the recitation of the 
psalms in the ordinary course, and in 
1661 rubrics were added to prevent 
the possibility of clashing. See be- 


low, pp. 385, 403. 

The Bemdiciie had formed part of 
the fixed psalmody at Lauds and so 
may be said in a sense to be, in its,^ 
present position as alternative to Te \ 
Deumy another example cf the prin- ' 
dple fixed i^alms.' 



INTRODUCTOR Y MA TTER, 


316 


P»W7 and : alike on all days of the week: but the gain from the 
— ; point of view of simplicity is indubitable.^ 

j The uniform simplicity of this system is only broken 
I by the appointment of ‘ Proper Psalms ' on six days in 
the year. This principle formed part of the older 
system and was retained, though restricted to a very 
few occasions. The actual selection of Proper Psalms 
which was adopted in the Prayer Book does not follow 
the old lines, though it has points of contact with 
them.^ 

In all the earlier Prayer Books down to 1661 an 
attempt was made to rectify the inequality of the 
days of the month at the beginning of the year, so 
that February, having only twenty-eight days, borrowed 
for the purposes of the Psalter the 31st day of January 
and the first day of March and thus the Psalter was said 
three times in the first three months, without repetition in 
January and March, and without omission in February. 
But in 1661 this refinement was given up, ^ and according 
to the plan already adopted for the Scottish Book of 
1637, it was allowed thaft the Psalter should be left 
unfinished in February, and the 30th portion repeated in 


^ Quignon in his revised Breviary 
kept to the weekly system, but dis- 
tributed the psalms afresh over all 
the Hour Services, assigning three 
uniformly to each : he also gave up 
the numerical course altogether, and 
made his selection such as to equalise 
the various portions of psalmody. 
‘ Psalmi sunt ita distributi, retento 
quatenus licuit veterum patrum in- 
stitute, ut omnes perlegantur singulis 
hebdomadis totius anni, temi sin- 
gulis horis, unius longitudine cum 
alterius brevitate sic compensata, ut 
labor legendi diumus par propemo- 
dum sit tota ebdomada, et perinde 
toto anno,” Brevtarium. Remanum, 
Praefatio (ed. Legg), p. xxi. 


^ Thus Pss. xix. xlv. Ixxxv. and 
Ixxxix. of Christmas Day were sung 
on that day under the old system, 
but not Pss. cx. cxxxii. Ash Wednes- 
day had no special psalms. The 
selection in the P. B. with Ps. li. 
used at the Commination, repro- 
duces the ‘ Seven Penitential Psalms ’ 
of the old system, which were used 
in various supplementary ways in the 
ancient services but did not form any 
part of the system proper of the 
Psalter. Similar points of contact 
exist in all the other cases. 

® It had already proved unwork- 
able. See Bp. Wren’s strictures in 
Fragni. III., p. 52. 



TITLE, PREFACES AND KALEXDAP. 


January and March as in the rest of the months which 
have thirty-one days. 

The Doxology Gloria patri which is prescribed at the 
end of each psalm has been used in that position in one 
or other form from very early times ; it was probably first 
used as one of the refrains sung in the earliest form of 
psalmody called ‘ responsorial ' ^ : it consisted then only of 
the first clause and this was in use in several forms. The 
Arian controversy brought these variations into question : 
the baptismal formula given by our Lord ^ forms the basis 
of them all ; but while one form followed this closely in 
simply coupling the names of the Blessed Trinity — “ The 
Father and the Son and the Holy Ghost/’— another ran 
thus — ‘‘ in the Son/’ or thus — “ through (by) the Son and 
through (by) the Holy Ghost.” The latter forms were 
favoured by the Arians as more agreeable to their views, 
and the maintainers of the biblical form were charged 
(probably unjustly) with innovation. As Arianism 
decayed, the doubtful forms lost ground and finally 
disappeared, while the surviving form annexed a second 
clause to itself, which again in turn took various forms : 
of these the most notable are the present Eastern form ^ 
both now and always and for ever,” and the Western 
form which appears in English dress in the Prayer 
Book.^ This last seems to have won its way in the 
course of the fifth and sixth centuries throughout the 
West, except in Spain, as a protest against Arianism.^ 

^ For an explanation of this term lish version here prescribed is not 
see Additional Note I. p. 345. very close to the original : earlier 

S. Mat xxviii. 19. translations were more literal and the 

^ IlaTpl Kcd Tiy Krcd ayiep approximation to the present form 

Upev^rt Kal rvv Kal atl koI ets rohs may be traced chronologically in the 
ouwras rattf amvatv, English Primers, See Dowden, 

•* The Latin form is ‘ Gloria Patri et W&rknmnship, 166. 

Filio et Spiritui sancto, sicut erat in * The fifth canon of the Council 
principio et nunc et semper et in of Vaison in 529 ordered the adop- 
saecula sseculorum. Amen.’ The Eng- tion of the second clause with the 


317 


Ltetlowy. 


Gloria 

Patri, 



3i8 


INTRODUCTORY MATTER, 


fniemAy and 
LMtionarT-. 


The Psalter. 


The old doxology with a single clause survived however 
in the responsorial psalmody, from whence it sprung, in 
the Latin Services down to the Reformation, and 
disappeared with it in the process of transition to the 
English Book.^ The use of this doxology signifies our 
belief that the same God was worshipped by the Jewish 
Church as by us, only the mystery of the Holy Trinity 
is more clearly revealed to us by the teaching of our 
Lord : this therefore we commemorate, and so we turn 
the psalms and canticles, which preceded that teach- 
ing, into fully Christian hymns.^ 

A further departure was made from the Latin books 
in the enumeration of -the psalms. The Vulgate, fol- 
lowing the Septuagint, varied from the Hebrew and 
adopted a different subdivision of the psalms, which 
altered the whole enumeration from Psalm ix to Psalm 
cxlviii.^ In the versions of the Bible in the XVIth century 
a return was made to the Hebrew numbers, and when 


object of refuting heresy and on the 
ground of its general use elsewhere. 
* Et quia non solum in sede apos- 
tolica, sed etiam per totum Orientem, 
et totam Africam, vel Italiam, propter 
hsereticorum astutiam, qui Dei Filium 
non semper cum Patre fuisse, sed a 
tempore coepisse blasphemant, in 
omnibus clausulis post Gloria, Sicut 
erat in principio dicitur, etiam et nos 
in universis ecclesiis nostris hoc ita 
dicendum esse decernimus.* Cone. 
Vasense, ill. al. ii. (529) can. v. ; 
Mansi, Vin. 727 ; Bruns, Canones, 
II, 184. 

On the other hand, a century 
later, the Doxology sung in Spain at 
the end of alt psalms was ' Gloria et 
honor Patri et Filio et Spiritui sancto 
in scecula sjeciilorura. Amen.’ See 
xiiith and xvth Canons of the Fourth 
Council of Toledo in 633 (Bruns, I. 
227). This form survived in the 
]\fozarabic Rite {MismI, Migne P. L. 
LXXXV. 109) ; Breviary, Migne P. Z. 


LXXXVI. 47.) 

S. Benet prescribed the Gloria at 
the opening of the service {Regula, 
cap. IX.), but it is not clear whether 
this included the second clause. 

^ For fuller information on the 
subject see Diet. Christian Antiq., 
s.v, ‘Doxology.’ Baumer, Geschichie 
des Breviers, p. 124. 

2 According to the American 
Prayer Book Gloria Patri may be 
repeated at the end of every Psalm ; 
and either it or Gloria in excelsis is 
ordered to be sung or said at the end 
of the whole portion of Psalms at 
each service. - 

^ Latin ix. = Hebrew ix. and x. ; 
and Hebrew cxlvii. = Latin cxlvi. 
and cxlvii. Between these points 
the I^tin enumeration is one less 
than the Hebrew, except that 
Hebrew cxiv. and cxv. = Latin cxiii. ; 
and Latin cxiv. and cxv. = Hebrew 
cxvi. 



TITLE, PREFACES AND KALENDAR. 

the translation of the Great Bible was adopted in I549i 
this feature was retained. After the issue of the so-called 
'Authorised Version’ of i6ii,it was natural that the 
scriptural passages in the Prayer Book should be taken 
from this new translation, and the other version dis- 
carded. This was done in i6^, but an exception was 
made in the case of the Psalter. Here familiarity with 
the old version and perhaps a preference for its rhythm 
stepped in and procured its continuance, and accordingly 
the ‘ Note ’ at the end of this section was revised and 
enlarged.^ 

In the early days of Divine Service the reading of 
Scripture was a constant element : like the psalmody, it 
had been taken over from syns^ogue worship into the 
pre- Anaphoral part of the Liturgy, and like the psalmody, 
too, it was again utilised to form part of the core of 
Divine Service. The methods of lectionary were even 
more various than those of psalmody : in some two 
lessons were read at each of the Hours, in others the 
lessons were confined to the service of Nocturns : this 
was the case with both the secular Roman and the 
monastic Benedictine system, and therefore for the 
present purpose all other schemes may be set aside as 
having no bearing on the question of English ways. 
But it is important to note that, like the psalmody, the 
mediaeval method of reading Scripture followed the 
liturgical year and not the civil year. It was a simple 
method, as it entailed no double system of providing 

^ This history was a repetition of about in England in the IXth or Xth 
what had already taken place in the centu^ (Bauraer, 247), but in Rome 
case of the Latin Psalter. The later not till the XVIth. The earlier 
version of S. Jerome called the GalH- t>salter now survives there only at S. 
can Psalter only with great difficulty Peter’s. 

superseded the * earlier versions, in- The question of the revision of the 
eluding S. Jerome’s Roman Psalter, Psalter came up a^in amonj; the 
especially wthin the city of Rcrr^e abortive proposals in 1689. Card- 
itself. The change was brought well, Omf. pp- 416, 432. 


319 


Piftboody 

L^etionuy. 


The 

lectiemary 



320 


INTRODUCTORY MATTER, 


PsaljQody and 
ll^tiooiary. 


The old 
system. 


Its decay. 


The method 
of 7-eform. 


a series of lessons for Sundays side by side with another 
series for week-days. It had not however the numerical 
simplicity of the Prayer Book. 

It has been supposed that originally the lessons fol- 
lowed somewhat the same plan as that formerly found in 
the Liturgy, and that the three lessons or three groups 
of lessons were drawn from the Old Testament, the 
Prophets, the Epistles, &c., and the Gospels in a definite 
sequence. Certainly at a later date when evidence is 
clearer, a system is found in possession, which has many 
points of contact with the old system of the Liturgy. 
Homilies and commentaries from the Fathers were also 
read, as appears both from S. Benet s monastic pro- 
visions and from S. Gregory’s modification of them for 
the secular service. 

This in itself sounds an eminently reasonable system. 
But in the first place the reading of scripture and 
homily had fallen away from its original plan, and 
had been modified in plan/ curtailed by slackness, 
and mangled beyond recognition through the normal 
course being continually superseded by the lessons 
of Festivals, Commemorations, &c., drawn from legends 
of saints and other extraneous sources. Moreover, the 
old system was never intended for any others but 
those who could follow the course of Divine Service 
daily. In the English Prayer Book the attempt, has been 
made to adapt Divine Service not only to the needs of 
that class — at best a small minority of the faithful — but 
also to the needs of those who could attend it only on 

^ The connexion was often lost magne’s time. See Batiffol, io8 ; 
between the scriptjural lessons and Wiegand, Das Homiliariitm Karls 
the comments on them. The homi- ties Grasse tt. The Sarum lectionary 
lies thus tended to become an inde- follows this fairly closely except in 
pendent collection, and ‘ Homiliaries’ Holy Week and for Sundays after 
multiplied till that of Paul the Deacon Trinity, 
superseded most of the rest in Charle- 



title; PREFACES AFID ' KALENDAR. 

Sunday. Consequently a dual system has been ulti- 
mately introduced combining (i) a system of daily 
lessons following the course of the civil year in the 
simplest numerical order, and (ii) a system of lessons 
for Sundays and other Holy days, following the course 
of the liturgical year. This new system has gone through 
several stages. 

At this point, therefore, it becomes necessary by way 
of introduction to the Kalendar and the Tables of 
Lessons to consider the nature and origin of the 
liturgical year. 


IV 

The early Christians, following the natural instinct of 
man and the precedents of the Jewish system, began at 
once to commemorate the great events of the Gospel. 
The division of time into weeks was inherited from the 
Jewish Church ; the first day of the week, hallowed 
by our Lord's resurrection and subsequent appearances,^ 
became the Lord's Day,^ and was from the first set 
apart for Christian worship.^ The anniversary of the 
Crucifixion and Resurrection were similarly kept, and 
kept in close association with the Jewish Passover, with 
which originally they were so closely connected : and 
the rules regulating the passover became also the rules 
for the Christian Pasch or Easter. Thus was defined 
one of the fixed points, round which the orbit of the 
Christian year was to revolve. 

The other chief fixed point was not determined so 
easily or so soon. No tradition was preserved of the 
date of our Lord's birth : even the year remained doubt- 
ful. But in the Roman Church as early as the end of 

^ S. John XX. - Apoc. i, lo. * Acts xx. 7 ; i Cor.^^ri. 2. 

Y 






Founda- 
tions of the 
Kalendar. 


Easier. 


Ckrisimas 



322 


'INTRODUCTORY MATTER, 


TbeZftlendar. 


MoveahU 

feasts. 


Immweablt 

feasts. 


the second century the 25 th of December had been fixed 
upon ; and this date has been generally adopted as the 
day upon which to keep an anniversary of the Nativity.^ 
These two festivals have a very large voice in deter^ 
mining the fixed arrangement of the year, and they also 
determine the annual variations. The variation of dates 


dependent upon Christmas is confined within the limits 
of seven days, and according to the day of the week, on 
which Christmas falls, the date of the first Sunday in 
Advent is fixed. 


The variation of the date of Easter is far greater, and 
the range of its influence far wider. It may vary from 
March 22 to April 24, and its variation affects the whole 
of the time from Septuagesima, which is nine weeks 
previous to it, up to Whitsunday or Trinity Sunday, and 
even in a sense up to Advent 

The moveable feasts are thus determined. 


Of the immoveable feasts some depend upon Christmas, 
some are simply anniversaries, some are merely fixed 
days of commemoration. Thus The Annunciation of 
Mary is nine months before Christmas, S. John Baptists 
Nativity six months before, The Circumcision eight days 
and The Purification forty days after. The Visitation 
seems to be placed on July 2, so as to be the first day 
after the Octave of S. John Baptist’s Day : a date shortly 
after Lady Day was undesirable because it would so 


j ^ The earK^t witness for this is 
Hippolytus’ Commentary on Daniel 
iv. 23 (ed. Bonwetsch and Achelis, 
I. p. 242). It is often snpf>osed that 
this date was due not to tradition or 
calculation but to policy, which 
set a Christian festival at the 
winter solstice on purpose to coun- 
teract the influence ^ heathen cus- 
toms and rites then, and especially 
the Mithrastic festival Natalis In- 
victi : iCthis is so, then the origin of 


the festival must be a good deal an- 
terior to Hippolytus. But it seems 
possible that the date was derived 
from a very widespread (though 
erroneous) belief that March 25 (the 
vernal Equinox) was the date of our 
Lord’s passion and that consequently 
this must have been also the day of 
his conception and Dec. 25 the day 
of his birth. See more fully in 
Duchesne, Origines du Culte, pp. 250 
and ff, L,P, i. vii. W. M. G. 392. 



TITLE, PREFACES AND KALENDAR. 


often fall either in Holy Week or Easter week.^ The 
three great festivals on the days following Christmas 
are not anniversaries but commemorations, which were 
placed there so as to be in close relation to Christmas. 

Thus while Easter determines mainly the moveable 
dates, Christmas has had a large share in fixing the 
dates of the immoveable feasts. 

The remaining immoveable feasts are for the most part I 
anniversaries, and in the case of those which are only 
commemorations their date was determined independ- 
ently without reference to Christmas. 

In early days the kalendar of any church was in the 
main determined by local considerations. Apart from 
Easter and Christmas, and some dates that depend upon 
these two, there was little else of more than local 
observance except the festival of the Epiphany. The 
6th of January was from very early times in the East 
the day adopted for commemorating primarily the 
manifestation of our Lord as incarnate God at His 
baptism, and secondarily His birth.® From the East it 
came with its Greek name and its Eastern signification 
to southern Gaul by the middle of the fourth century ; 
when ultimately adopted at Rome, it was looked upon 
chiefly as a commemoration of our Lord's manifestation 
to the Gentiles in the persons of the Magi, and 
secondarily of His baptism and opening miracles.® 
The East and West thus, as it were, exchanged festivals 
and mutually enriched one another.^ The feast of the 

^ The festival began only in the * The earliest witness to this feast 
fifteenth century at a time when there is in a document of the Diocletian 
was great reluctance to multiply j^ersecution at the beginning of the 
festivals at that period of the year, fourth century. W. M. G. 400. 

In the analogous cases of S- ]^net * For the bearing of this on the 
and S. Cuthbert (March 20 and 21) question of Baptism, see below 
the full observance of these festivals p. 574. 

was commonly transferred to the ^ The Armenians have never yet J 
day of the Saint’s translation, viz., adopted Dec. 25, tmt keep Jan. 6 in^ 
July II and September 4. the or^jmal way. See Duchesne, 


Tbe 


Epiphany 



324 


i;^TR 01 >UCT 0 RY MATTER, 


Th#¥.fclemdar. 


Circum 

cision. 


Growth of 
ike Roman 
Kalendar. 


Circumcision is of far later date. At first the day was 
kept at Rome as the Octave of Christmas and as the 
Festival of the Blessed Virgin. At a later date (probably 
when the importation of the Eastern festivals of the 
Blessed Virgin cast into the shade and then abolished 
the old Roman commemoration of January i) the 
natural connexion of the day with the Circumcision 
asserted itself : this had already been the case in Gallican 
and in Oriental circles. But the festival has never had any 
liturgical prominence : even when recognised, its services 
had very little that was proper to the Circumcision, but 
remained still such as befitted the Octave of Christmas.^ 
It has already been pointed out- that the English 
Church at the Council of Cloveshoo adopted the Roman 
kalendar. Apart from the great cardinal festivals above 
mentioned, this was of a very local character, and grew 
up chiefly from the lists of the anniversaries of popes or 
of martyrs (subsequently to the second century) who 
belonged to Rome itself. Such lists of Roman festivals 
exist from the beginning of the fourth century onward,^ 
and definite liturgical kalendars are known from the 


Origines, 2d7 and ff. for the whole 
of this subject. 

^ Ibid, 262. In some places it 
was kept as a fast day by way of repa- 
ration for the heathen festivities of the 
Saturnalia on January i. Concil. 
Turon, n. (567), can. 17, Dejejuniis. 
‘ Et quia inter natale Domini et 
Epiphaniseomni die festivitates sunt, 
itemque prandebunt : excipitur iri- 
duum illud, quo ad calcandam 
gentilium consuetudinein patres nos- 
tri statuerunt privatas in kalendis 
Januani fieri litanias, ut in ecclesiis 
psallatur, et hora octava in ipsis 
kalendis circumcisionis missa Deo 
propicio celebretur.’ Mansi, ix., 796 ; 
Bruns, ii. 229. 

^ Above, pp. 9, 12. 


^ The earliest Roman evidence is 
that of the Philocalian Kalendar 
dating from 336-354, including the 
Depositions of Popes and of Martyrs. 
Printed in Migne, P. L. xili. 464: 
or better, Momtm. Germ. Script. 
Ant. IX. p. 70 (ed. Mommsen) ; cp, 
Duchesne Liber Pont, i* pp. vi, 10, 
II, 12. This is given again under 
the title of ‘ Bucherian Kalendar ’ 
together with the Kalendars of the 
three early Roman Sacramentaries 
in Probst, Die dltesten Rdmischen 
Sacramentarien, pp. 40-45. Cp. 
Martyrologium Hieronymianum, 
edited by de Rossi and Duchesne in 
Acta Sanctorum, November, ii. i. p. 
[xlviii]. 



TITLE, PREFACES AND /CALENDAR. 


325 


earliest Roman Service books ; and it is clear that, with 
the exception of a few days of extraneous saints, 
such as SS. Ferpetua and Felicitas or S. Cyprian of 
African origin, or S. Agatha from Sicily, or S. Vincent 
from Spain, the festivals belonged locally to the city of 
Rome, and commemorated either Roman saints or other 
saints to whom churches in Rome were dedicated. 

Such must have been the kalendar which S. Augustine 
brought with him at tlie end of the sixth century, and I 
which in a more developed form the Council of Cloveshoo 
adopted in 747. Some of the festivals of specially local 
Roman interest still survive in our Prayer Book kalendar, 
such as those of the Roman martyrs, S. Fabian, S. Agnes, 
S. Valentine, S. Lawrence, S. Cicely, S. Clement, 
S. Silvester, or of the patron saints of Roman churches, 1 
such as S. Prisca or S. George ; and in this way they | 
bear witness to the fact that there lies hidden in the 
kalendar an original Roman nucleus which can be 
traced out historically as it expands from the fourth to 
the eighth century. 

But other festivals of more general interest also came 
to England in the Roman kalendar, having been incorpo- ; 
rated into it at various dates. Some, like those already 
mentioned, are the anniversaries of martyrs.^ The present 
S. Peter's day is the anniversary of the translation of the 
bodies of SS. Peter and Paul, and S. Andrew's day is 
probably the anniversary of his martyrdom- Others are 
the anniversaries of the dedication of Roman churches. 
Michaelmas commemorates a church on the Via 
Salaria, six miles from Rome ; S. Philip and S. James's 
day, the dedication of a church to these apostles in 
Rome, which was rebuilt a'rca 561.^ The festival of 

^ These were kept from the first. For already kept on May i, and this de- 
S. Polycarp see Euseb. iv. 15. termined the date of Dedication 
S. Philip’s day, however, was when the church was rebuilt 



Local 

Roman 

injluences. 



;26 


INTRODUCTORY MATTER, 


TlMXs^iidjur. 


External 

influences. 


S. Peter’s Chains (Aug. I, Lammas) has reference to the 
dedication of the church^ of the Apostles on the Esquiline 
Hill (432 — 440) where the relic of the chains was pre- 
served. The All Saints’ festival is of special interest. 
It originated in the solemn dedication to Christian 
worship of the old Roman Pantheon as the Church of 
S. Mary and All Martyrs by Boniface IV. (608 — 614;.* 
In the seventh century various festivals of external 
origin had won a place in the Roman kalendar. The 
Nativity ® and the Falling Asleep, Repose, or Assumption 
of the Blessed Virgin Mary had come from the East,^ the 
Exaltation of the Cross (the dedication festival of Con- 
stantine’s Basilica at Jerusalem in 335) from Palestine, 
the Invention of the Cross from Gaul. A. few great 
names of Saints had also won recognition in the Roman 
kalendar, without being Roman or being martyrs, but 
purely on general grounds, such as S. Augustine of 
Hippo on the day of his death August 28, and S. Jerome 
or S. Benedict ; these were ranked as ‘ Confessors.’ A 
similar movement, operating from the seventh or eighth 


^ The like cause probably accounts 
for the festival of S. Lucy. 

^ The anniversary originally was 
kept on May 13, and it became the 
typical Dedication Festival. {Grad, 
^r. xix.). The transference of the 
buildii^ by the Emperor Phocas and 
the hitherto unparalleled circum- 
stance of the transformation of a 
heathen temple into a church, gave 
it a special importance [Lib. Pant. i. 
317), and it soon became the custom 
to hold a festival there in honour of 
All Saints on November i. (Beda, 
Serm.JEstiv. in Hampson Kaiendar, 
ii. 147.) This spread gradually to 
other parts, espedalfy when the 
festival was appointed for the Frank- 
ish Empire by Louis, with the assent 
of Pope Gregory IV., in 835. 
{Sigebert Chron., a.d. 835 ; Migne, 
P.L. CLX. 159.1 But it was probably 


earlier in England, as it is marked 
by Beda in his Martyrologies. 
Opera^ ed. Giles, i. 53, iv. 145. 

® The festival of the Conception 
depends upon this but is of much 
later date, and did not begin to be 
commonly current in England till the 
twelfth century. 

^ Probably also the two other 
great festivals of the Annunciation 
and Purification : for, though the con- 
nexion of these with Christmas makes 
it possible that these were of earlier 
date in Rome, it seems likely that only 
one festival of the B. V. M. was 
kept in Rome till the seventh century 
and that on Jan. 1 : this was only 
later transformed through its relation 
to Christmas and through Byzantine 
influence into a festival of the Cir- 
cumcision. For these festivals see 
W. il/.f?. 407 andfl: , ’ 



TITLE, PREFACES AND KALENDAR. 

century onwards, gradually brought in other festivals of 
Apostles and S. Mary Magdalene^s Day. The Conversion 
of S. Paul was adopted from Gaul/ S. James' Day seems 
to have been put designedly a week before S. Peter's 
Chains, and other Apostles' days followed, mainly in the 
ninth century. 

It would be difficult to say exactly what point of 
development the Roman kalendar had reached when it 
was adopted at Cloveshoo ; but it is clear that subse> 
quently the development was continued here in England ; 
three main impulses are observable at work in it, two of 
which have been already demonstrated, while the third I 
is a novel one. 

Local interest in events in Rome still continued to 
operate even after the kalendar had been transplanted 
to England. Roman dedication festivals led to the 
adoption of S. Nicomede and S. John Port-Latin, and 
in other ways the Roman influence is still traceable. 
Again many additions were due to general interest, 
such as that of S. Ambrose from Italy, S. Denys, 
S. Martin, S. Crispin, S. Faith, S. Hilary, S. Brice from 
France, or at a later date S. Machutus, S. Lucian, 
S. Leonard, S. Remigius, S. Giles, S. Lambert from 
France, and S. Margaret, S. Katherine, S. Blaise from 
the East. 

But further a new influence soon showed itself in the 
shape of the local English interest. The Council of 
Cloveshoo, at the moment when it adopted the Roman 
kalendar, added to it, for local English reasons, the feasts 
of S. Gregory and S. Augustine of Canterbury/ On the 
same principle S. Boniface's day was ordered, on the 
receipt of the news of his death eight years later, in 755,^ 

' The Decollation of S. John ® Haddan and Stubbs, in. 36^. 
Baptist is due tq the same source, ? Ibid,, III. 3?^ 


327 




Us ^<nvik 
in England* 


Influence of 
English 
Local 
interest. 



328 


T!i»Kal«iiular. 


The Sa-rum 
Kalcndar 


INTRODUCTORY MATTER, 

and many other names were subsequently added, such 
as S. Alban, King Edmund and King Edward, 
Archbishop Dunstan and the martyred Archbishop 
Alphege. 

From the time of the coming of the Normans the 
interest of the English Church in matters outside herself 
was wider, and this had its effect upon the growth of 
the kalendan Meanwhile the theory of canonisation 
was also changing, and the power to order a festival 
was passing out of the hands of the local authorities into 
the centralised authority of Rome. The canonisation of 
Edward the Confessor in Ii6i marks the change so far 
as English saints are concerned ; previously to that the 
power had been exercised by the English Church, but 
thenceforward up to the time of the Reformation such 
additions as were made to the list of saints were made 
with papal authority. This did not curtail the power 
of the local authority to choose out for commemoration 
such recognised saints as seemed desirable, nor was the 
change retrospective, for the festivals of S. Dunstan, 
S. Alphege, &c., continued in England, though they 
had not received formal papal sanction. 

It must now suffice to consider only the Sarum 
Kalendar and to enumerate such additions to it from the 
thirteenth to the sixteenth centuries as are of interest 
from the point of view of the present Prayer Book 
Kalendar. 

S. Hugh of Lincoln was canonised in 1220, S. Edmund 
of Canterbury in 1246, and S. Richard of Chichester in 
1260, in each case shortly after death. S. Anne’s day 
became popular in 1383 under the influence, as it seems, 
of the Queen, Anne of Bohemia. 

The festivals of S. David and S. Chad were raised to 
greater dignity in 1415, the two new general festivals of 



TITLE, PREFACES AND /CALENDAR, 

the Visitation and the Transfiguration ^ were adopted 
in England in 1480, shortly after their promulgation by 
Rome, and at the same time S. Etheldreda’s festival 
in October was adopted for the Sarum use.^ Finally 
it is interesting to note that the festival of the Most 
Sweet Name of Jesus, which was- already in use in 
England, was specially sanctioned and endowed with 
privileges by x^lexander VL (1493 — 

Side by side with the individual festival days ^ stood 
special seasons of the year. Christmas was preceded by i 
x\dvent and Easter by Lent, while these days threw their 
lustre forward as well as backward, so that the Christ- 
mas season extended till the Octave of the Epiphany 
or to Candlemas (Feb. 2) and Eastertide till Trinity 
Sunday, or even, at a later date, twelve days longer, to 
the octave of Corpus Christi. 

The observance of Lent has had an intricate history ; 
it probably grew out of two things, (i) a strict unbroken 
fast either on Good Friday only or for the time betw^een 
our Lord's death and His Resurrection, a period which 
came to be estimated at forty hours : and (ii) a period 
of forty days of preparation for the festival of Easter 
and especially of training the catechumens for the 
Baptism on Easter Eve. The fast was enlarged so as 
to cover the whole of Holy Week, and then by different 
degrees and different methods to cover the whole forty 
days, which then were explained as being kept in memory 
of our Lord’s fast in the wilderness. The forty days, as 
days of general preparation rather than of fasting, were 

^ This was in some places a much tins an account of this transaction, 
older festival, especmlly among the See Sar, Brev. of 153^ (Camhuidge 
Benedictines. repdnt, iil. 621). This charge was 

* The earlier festival of S. Audrey not yet made in the Breviary of 1510. 
is June 23- * For the fuller history of the 

Thereupon there was added to Sarum Kalendar, Frere, Gmdtmk 

the first and second lessons of Mat- Sarum^ Introduction, pp. xxii-xxx. 


329 


TbmJMca4Mr. 


Tlie C!bttrcli 
8«M0Qf. 


Lent. 



330 


INTRODUCTORY MATTER, 


recognized by the time of the Nicene Council (325) ; but 
— as time went on they were observed in different ways and 
varying degrees. In the West as the fast was extended 
to cover the whole six weeks of preparation for Easter, 
the Sundays were excepted, and then it was realised 
that the forty days were, in fact, only thirty-six. Some 
justified this, and explained the number as being a tithe 
of the year. But the full number of the forty days was 
made up in the sixth and seventh century by the pushing 
back of the beginning of Lent to Ash Wednesday.^ 
Closely connected with Lent is the observance of the 
preceding Sundays as Quinquagesima, Sexagesima and 
Septuagesima. This clearly is a subsequent develop- 
ment, but not necessarily subsequent to the addition to 
Lent of Ash \Yednesday and the three days following.^ 
AdaenL xhe history of the observance of Advent is still more 
' obscure. It seems to have been modelled upon Lent as 
another period of forty days devoted to preparation for 
Christmas. Here again there was probably a gradual 
expansion : the full period of six weeks is still attested 
by the Ambrosian and Mozarabic Rites : in Gaul it 
took the form of a S. Martin’s Lent {Quadragesima 
S, Martini) beginning after the festival of the Saint- 
In Rome it originally comprised five Sundays, and the 
signs of this arrangement are still clearly to be seen in 
the older Service-books : but a process of contraction 

! ^ TbedateK doubtful S. Gregory gesima was due to the custom pre- 

speaks of both ‘ the forty* and ‘ the valent in some parts, e.g. in Milan, of 
thirty-six * days and it is d%wited not fasting on Saturday. This would 
whether this implies that he was fami- leave only five fast days in the week 
liar with the additional days or that and demand a period of eight weeks 
he was not- The latter is the classic to make up the forty da)^ If 
interpretation, but it is ably opposed further the view were adopt^, as it 
in Un mci sur V ArUipkonale Mis- was by some, that the forty days* fast 
sarum^ (Solesmes, 1890), pp. 26 and was to be exclusive of Holy Week 
ff. Contrast Duchesne, OrigineSf p. this would throw back the prepara- 
234, n. tion as &r as Septuagesima. 

2 It seems possible that Septua- 



TITLE, FEE FACES AND KALENDAR, 


351 


succeeded that of expansion, and reduced the number 
of Sundays to four.^ The development of the fasting 
as a feature of the preparation was also arrested, and 
Advent never came, as did Lent, to be a formal fast i 

Side by side with these penitential seasons there were 
the single days of fasting and penitential exercise. In each 
week in very early times ^ Wednesday and Friday were | 
set apart as days of fasting : the fast was an abstention 1 
from all food for a part of the day, and it was generally 
closed by a public service, either the whole Liturgy or a 
service corresponding to the opening part of the Liturg>" 
called the Mass of the Catechumens.^ These days were 
called by the military term “ stations,” as being days on 
which especially Christians mounted guard.” 

The Saturday had from the first a peculiar position as 
being the Jewish Sabbath : when the Church drew away 
from Jewish customs, Saturday still for some time had a 
position of its own. The Jewish Sabbatarianism was 
eliminated, but Saturday became in some places a 
festival day, in others a fast day. 

In the Middle Ages these customs had been greatly 
reduced ; the fast on Friday became more definite and 
complete, but Wednesday and Saturday lost in the main 
their special significance, though the Saturday abstin- 
ence survived till Elizabeth's reign, and a Wednesday 
abstinence was then ordered by Act of Parliament 

The same preparation wEich was felt to be necessary 
for Easter was desired on a smaller scale for Christmas 
and lesser festivals. This took the form of a Vigil, or 
night Spent in a series of services leading up to the 
Liturgy ; and here, as wc have already noticed in other 
cases, a fast was annexed to the preparation. The 

^ Probst, Saera^mtetrien, 277 - “ AiSdxVy Viil. I- W. 3^7- 

280. DE/. Ckr, Afitiq. s.v. ‘Ad- ® Ck. Q, Rev, 1896^ xp. 

vent.’ The subject needs a fuMer PP- 399^ 40 <X CA Soaates, Utsi. 
treatment. ^ 


TIm canureli 
Seumu. 


Weekly 

fasts. 


Vigils. 



332 


The Obvrch 
SeMou. 


Octaves. 


Emker 

Days. 


INTRO D UCTOR Y MA TTER, 

Easter Vigil was the model for the rest, and a similar 
vigil was soon attached, not only to Christmas but to 
other festivals also. The custom mentioned above of 
observing Saturday as a fast was probably due to its 
being considered the Vigil of Sunday. 

The Festivals of martyrs had their Vigils from early 
times : it was noted as a coincidence that at the time 
when S. Cyprian was apprehended (258) a Vigil was 
being kept by the Church.^ Hence came the system 
which prefaced all the principal festivals with a Vigil 
kept not merely as time of preparatory services, but 
also as a day of fasting. 

Another similar custom, that of keeping “ octaves, 
and prolonging the services of a festival for a week, also 
has its roots in the observance of Easter. Christians in 
this respect followed the customs of the Jews, and pro- 
longed their Paschal services for eight days ; and the 
custom was thence extended to other festivals. 

The same instinct, which led the Roman Church, as 
seems probable, to fix the feast of Christmas upon a 
pagan festival, led also to the establishment of the 
Four Seasons {Quatuor tempora) or Ember Days in 
place of the heathen agricultural festivals. At first 
they were three seasons, not four, and corresponded 
with the winter sowing {Ferice semetitinc^^ the summer 
reaping {Fence messis\ and the autumn vintage {Ferm 
vifidemiales). The establishment of them is ascribed 
to Calixtus I. {ciixa 220),^ and it seems probable that 
from the first the days to be observed at these 
seasons were the three days of the week already 
prominent at Rome as half fasts — the Wednesday, 
Friday, and Saturday. The actual date of the seasons 
was fixed by the month of the civil and not the 
^ Vitaj% 15. Ed. Hartel, in. cvii. ^ Liber Font. (Duchesne), i. 141. 



TITLE, PREFACES AMD KALENDAR. 


333 


ecclesiastical year ; a justification for this was found 
in the words of Zech. viii. 19, and at a later date a 
fourth season was added so that they were known as 
the fasts of the first, fourth, seventh and tenth months.^ 

From Rome they spread to other places from the be- 
ginning of the fifth century, and by Roman custom 
became the recognized times for holding Ordinations. 
Meanwhile their dates also became more definitely fixed, 
they were divorced from their connexion with the civil 
year, and became identified with their present positions 
in the ecclesiastical year. In England this took place 
as early as the Vlllth century.^ In the old Roman 
services they still retain archaic features which attest 
their high antiquity, and show their original connexion 
with agricultural and heathen festivals.^ 

The Rogation Days on the other hand are of later i^gaUon 
date. They arose from the action of Mamertus, Bishop 
of Vienne (c. 470) in ordering special Rogations or 
* Litanies * to be celebrated on the three days preceding 
Ascension Day at a time of great distress and terror in 
his diocese through the last eruptions of the volcanoes of 
Auvergne,^ Thence the Rogation Days spread through 
Gaul,^ and came to England. The Council of Cloveshoo 
(747) adopted them,^ as well as the older indigenous 
Roman day of supplication called Litania major (April 
25), which had ousted the heathen Roman procession of 
the Robigalia ; but the Gallican days were not admitted 
at Rome till half a century later.^ 

^ It was in this form that they l. Migne P. L. Iviii. 544, 563. 
were adopted by the Council of Cp. Gregory of Tours, Hist. Franc. 
Cloveshoo(747). Haddan and Stubbs, li- 34- Migne P. L. Ixxi. 231. 

Cotmcih, in. 368: Canon 18. ® Council of Orleans (51 1), Canon 

- Grad. Sar. p. xiii. Haddan and 27. Harduin, Cone. ll- lOll. 

Stubbs, III. 41 1. « H. & S. III. 368. Canon 16. 

^ See Morin’s article in Reuue ^ Liber Pontificalis, s.v. Leo III. 
Binedictine, Aug. 1897. Huchesne), ii. 35 » ^ ^7 • i 

^ Sidonius Ap. Epist. v. 14 ; vii. 4C^ n. 58. See further below, p. 406 



334 


INTRODUCTOR V MA TTER, 


Revision 
of the 
KaUndar. 


Under 

HenryVIII. 


Edward VI. 


This elaborate system of fast and festival, referring 
both to periods of the year and to single days, con- 
fronted the Revisers of the Prayer Book at the outset. 
No thought seems to have been entertained of abolish- 
ing the whole in the drastic manner of most continental 
Reformers, though doubtless there were some then, to 
whom such a course would have commended itself, just 
as there have been ever since Churchmen who disobey 
the Church’s rules on these points. But it clearly was 
regarded as a matter in which some measure both of 
simplification and purification was desirable. The 
liturgical changes under Henry VI 11 . were scarcely of 
a serious nature since they merely involved the erasure 
of the festivals of S. Thomas of Canterbury and of the 
title ‘ pope ’ applied to various saints, but the observance 
of festivals as public holidays was considerably curtailed 
by Convocation in 1536.^ In the preparation for the 
First Prayer Book a more serious and a liturgical pur- 
pose becomes evident The general arrangement of the 
seasons of the year was left untouched : simplicity was 
attained by reducing all services to one type and by 
minimizing the amount of variation involved. Thus, 
for example, while Eastertide was still retained, its 
services were made the same in structure as those of 
the rest of the year, and Lent remained, though stripped 
of its own touching peculiarities of service. The sim- 
plicity was most dearly bought in the case of Holy 
Week : the characteristic services of that solemn and 
unique period all disappeared, though they were to a 
large extent ancient, biblical, and allied to the English 
devotional temper ; ^ and the whole was brought into a 

^ Dixon, I. 83, 424. began in Britain, and like many of 

^ The Veneration of the Cross, for the picturesque rites and ceremonies 
example, goes back to the fourth cen- was only later adopted into the 
tury, the Reproaches are biblical, the Roman Service-books. See below, 
Ceremony of the new Fire probably pp. 535 and ff. W. M. G. 370 and ff. 



TITLE, PREFACES AND CALENDAR. 


535 


rigid and prosaic uniformity with the rest of the year. 
The observance of Vigils was maintained, but the keep- 
ing of octaves disappeared,^ no doubt because of the 
complications which it involved. 

The process of simplification and purification is still 
more evident in the case of the single days of fast or 
festival. The Ember days, Rogation days, and Vigils, 
were retained, but without any variation in their ser- 
vices. The treatment of the festival days has a more 
complicated history. There are two draft kalendars 
extant which belong to Cranmer’s second scheme of 
services.^ The first contains the names of biblical 


saints — the Apostles, S. John Baptist, S. Mary Magda- 
lene, S. Timothy, S. Titus, S. Michael, S. Stephen, Holy 
Innocents, and the four great festivals of the Blessed 
Virgin — with twelve of the chief Doctors of the Church^ 
about the same number of other saints who had a place 
in the Sarum Kalendar and most of the English Kalen- 
dars, and finally, a few entries which are surprising and 
puzzling since it is difficult to see from what source or 
on what ground they were selected.^ 

A later draft seems to exhibit the same project at a 
further state of development ; thr^ of the more surpris- 
ing entries have been omitted, but on the other hand, 
large additions have been made. These are due, in the 
first place, to a zeal for Scripture which has run to excess. 


N£s second 
draft. 


^ A trace may be said to survive known either to Quignon or Sarum. , 
in the Proper Prefaces and the use of * Babilas, The XL. Martyrs and 
the Christmas collect for the week Barbara are known, if unusi^l in 
following. English Kalendars. Benjamin on 

2 Above, p. 34- Feb. 2i seems to be the Old Testa- 

3 The selection is curious and does ment patriarch ; Phileas and PhilcMro- 
not include S. Jerome though he was mus (Feb. 3) shows the influence of 
more commonly commemorated in Qu^non ; and Petrus, Oorotheus 
Kalendars than many of the others. (July 2) seems to have been taken 
The days to which they are assigned from the same ^source (Sept. 9) bat 
are in some cases quite unusual : e.g, placed upon a different day. > 

S. Polycarp is entered on a day un- 



336 


INTRODUCTORY MATTER, 


TlMX«I«iid&r. 


For example, many of the vacant days in January have 
been filled up with Old Testament names in chrono- 
logical order ^ — Abel (Jan. 2), Noe (3), Abraham (7), Sara 
(9), Isaac (14), Jacob (15), Joseph (19). This is carried 
on into other months, and meanwhile a further series of 
New Testament names, is begun with Ananias on the 
day after S. Pauls conversion, and continued in Febru- 
ary with Vidua paupercula(io), Zacharias and Elizabeth 
(iSXSymeon (17), Zaccheus (March 8), Fidelis latro (12), 
Joseph (19). The rest need not be described in detail, 
but two further points deserve notice, (i) Cranmer has 
still further added to this very long list, in his own hand, 
the names of other saints drawn in the main from the 
Sarum Kalendar or from Quignon’s Kalendar.^ The 
list of Christian writers is further enlarged by the names 
:of Epiphanius and Cassian, while among the names 
taken from the Sarum Use are some which have a local 
English interest, viz., S. George (in red), S. Augustine 
of Canterbury, S. Alban, S. Edmund the King ; and 
these make up a little for the total lack of local interest 
which characterizes the earlier draft. (2) In some cases 
Cranmer has followed Sarum in preference to Quignon, 
and vice versa in others.^ 

The draft kalendars then abound in faults and follies 
which were set aside on second thoughts. They are, 
however, of interest as showing a real stage in the devel- 
opment and as further evidence of the influence of 


I ^ The greater part of these Old 
Testament saints were commemor- 
ated in the old martyrologies, but 
not on these dates. 

® Only two of the additions are 
not traceable to one or other of these 
sources, viz. SS. Vitalis and Agricola 
(Nov. 4), a common festival abroad, 
and S. Mamas on Sept, i, which 
seems inexplicable. 


® Thus S. Leo is put at April ii, 
^ in Quignon, instead of June 28 as 
in Sarum, his translation day. On 
the other hand S. Ambrose stands as 
in Sarum on April 4, not as in Quig- 
non on Dec. 7. It should be noted 
that the fuller Kalendar prefixed to 
Sarum Primers has been drawn upon 
and not simply the true liturgical 
Kalendar of the Missal or Breviary. 



TITLE, PREFACES AND KALENDAR. 


337 


Quignon s Breviary on the course of Cranmer’s rhtXMimA&r. 
mind. 

When the first Prayer Book appeared, a revulsion of 
feeling had evidently taken place. The Kaiendar was 
far nearer to the earlier than to the later draft, and 
in it the policy of exclusiveness had been pushed a great 
deal further. Only five and twenty festivals were ad- 
mitted, comprising the feasts of our Lord and of the 
Apostles and Evangelists with S. Stephen, Holy Inno- 
cents, All Saints, Michaelmas, S. John Baptist, S. Mary 
Magdalene, and the Purification and Annunciation of 
the Blessed Virgin. All these were treated as greater 
festivals with variants provided for their services.^ In 
1552 the festival of S. Mary Magdalene as a red letter 
day disappeared ; and the numbers of those remaining 
became four and twenty, at which figure it still remains. 

On the other hand, the black letter festivals began to 
come into existence on somewhat the same basis as 
Vigils, Rogation days or Ember days, not to be observ^ed 
as Holy Days, but kept as a commemoration without 
any change of service. In 1552 only four such names 
were inserted, viz., S. George, Lammas, S. Lawrence, and 
S. Clement, but in the new Elizabethan Kaiendar of 
1561, this list was considerably lengthened ; S. Mary 
Magdalene reappeared as a black letter day, and further 
fifty-six other festivals were added. In 1604 Enurchus 
was added on September 7. In 1661 these entries were 
continued, fuller descriptions ^ were given in the Kaiendar 
and two new names were added, viz., those of S. Alban 
and the Venerable Bede.^ 

^ The eleventh of the abortive ® Taken from Cosin’s Devotiom, 

Royal Injunctions of 1549 {see above, ^ The list of ‘Holy Days’ to be 
p. 59) ordered ‘ That none keep observed and ‘ ncme other ’ as given 
the abrogate holy days other than in the Edwardian Act, 5 ^ Edw. 

those that have their proj>er and VL cap. iii., or in the Elizabetl^n 
peculiar service.’ Dac. Ann. icv. Kaiendar of 1561 excludes Black 

Z 



338 


INTROD UCTOR Y MA TTER, 


Th«XaI«iid&r. 

Choice of 
red leiier 
Days, 


It is difficult to see clearly the motive which deter- 
mined the selection of the black letter Saints* Days. In 
the case of the red letter days it clearly was the desire 
to bring the festivals to the test of the Bible, so that, 
without introducing new or extravagant commemora- 
tions, such of the old should be retained as would stand 
the test. But even so the test -was not very carefully 
applied : the Assumption was rejected, while the Purifi- 
cation and the Annunciation were retained : so far all is 
natural : but the Visitation was excluded, and, like the 
Transfiguration, in spite of having biblical authority, 
only received later recognition as a black letter festival.^ 
Again, the exclusion of S. Mary Magdalene cannot be 
justified by this principle. It is probable that these 
last mentioned festivals were all rejected on the ground 
that they were recent importations into the Latin 
Kalendar ; so that it would seem that a further test for 
admission was applied by the Revisers, viz. that of 
antiquity, and that ancient festivals, such as the As- 
sumption, failed to make good their claim for want of 
biblical evidence to support them, while biblical festivals 
shared the same fate for want of ancient prescription. 

‘ Antiquity,* however, for this purpose was very liberally 
interpreted ; for, as has been shown, the festivals of 
the Apostles were many of them unknown till the 
eighth or ninth century. However, it seems most 
likely that the Reformers were not aware of this, and 
that, such being the case, they applied these two 

Letter Days, Rogation Days, Ember about by the Kalendar of 1561 and 
Days, and Vigils; its object was to the Advertisements of 1566 {Doc. 
restrict the ol^rvanceof public holi- Ann. LXV. p. 327). 
days just as had been done in Henry ^ The American Church, in 1886, 
Vlllth’s time. The Edwardian replaced The Transfiguration of 
Act, which was repealed by Queen Christ in the Kalendar as a Red- 
Mary, was never renewed under letter Day, with Proper Lessons, 
Elizabeth Journals, p. 27), Collect, &c. 

but the same object was brought 



TITLE, PREFACES AND CALENDAR. 

principles to the best of their power in selecting the red 
letter Saints. 

On the other hand, the principles which governed the 
selection of black letter Saints are not so clear. Thirteen 
of them are double feasts in the Sarum Kalendar, and 
by the addition of these to the red letter days the whole 
of the immoveable Sartim double feasts are represented in 
the present Prayer Book Kalendar except the Assump- 
tion and the two festivals of S. Thomas of Canterbury ; 
the reason for the exclusion of those is not far to seek. 

The next class of Sarum festivals is, hovvwer, not fully 
represented, and though perhaps a reason might be 
found to account for the exclusion of the four festivals 
which are passed over,^ it is evident on reviewing the 
next class below that the choice has been arbitrarily 
made. Local considerations clearly indicated the addi- 
tions of i66i, viz., S. Alban and the Venerable Bede — the 
latter the only festival which was not in the proper 
Sarum Kalendar; but in 1561, though these considera- 
tions were clearly operative, they did not suffice to bring in 
S. Cuthbert, S. Oswald, S. Wulstan, S. Osmund, S. Frides- 
wide, or S. Winifred, who all had a place in the Sarum 
Kalendar, much less others who had not, such as S. Aidan 
or S. Wilfrid ; on the other hand, a place was found 
for some who were of no special account in the Sarum 
Kalendar, such as S. Lucian or S. Hilary, or even of no 
great intrinsic interest, such as S. Brice or S. Blaise. No 
signs survived at that date of the laudable desire shown 
in the early drafts to commemorate great writers who 
had hitherto had little or no position in English 
Kalendars, such as S. Athanasius, S. Basil or S. Chry- 
sostom. Moreover the work was evidently done unin- 

^ Cathedra S. Petri. Translation of S. Paul, S. Michael^ in Mrmte 
of Abp. Edmund, Commemoration Tumba. 

Z 2 


339 




aMt{ &f 
black Utter 
Days. 


Omissions, 


and tnacctf 
racUs. 



340 


INTRODUCTORY MATTER, 


I telligently ; S. Cyprian was placed in 1561 upon the day 
of an obscure namesake instead of the day of his 
martyrdom/ S. Alban in 1661 upon the xvij th of June 
by a misreading of the figure xxij ; while the one effort 
of 1604, which added the name of Enurchus to the 
Kalendar of September, is distinguished both for inac- 
curacy and want of judgment, since the saint intended 
was really named Evurtius, and at best had no claim to 
be rescued from the oblivion of some Sarum Primer to 
be set in this position.^ 

Two motives seem to underlie the provision of the 
black letter days. At first they took their place in 1552 
as little more than calendrical notes analogous to Sol in 
aqua, Equinociimti^ Dog days, &c. In 1561, while this 
motive remained, another was added of keeping in mind 
the principal saints of the older Latin Kalendar ^ without 
observing them as public holy days. This double ground 
was definitely taken by the bishops in i66i ; they replied 
to the Puritan attack upon Saints* days, that the black 
letter saints ' are left in the Kalendar, not that they 
should be so * (as the others) ‘ kept as holy days, but 

^ Possibly on purpose to avoid purpose of dates : in Edward’s Primer 
collision with Holy Cross Day. of 1553 there are 183 entries of 

“ Both the entry Enurchus and Saints’ days, including the Assump- 
the assignment of S. Alban to June tion and locket, besides a large num- 
xvij appear curiously enough in the ber of purely Kalendrical entries and 
Kalendar of the Prices Prrvattx of the marking of the P. B. Vigils by 
1564- See St. Paul’s Eccles. Soc. the entry ‘Fish.’ In the Orariunt of 
Transactims, iv. 33, 46, and for Preces Privates oi 1564 

S. Cyprian, pp. 47 and ff. there is hardly a day vacant, and in 

^ In the Primers and in other Kal- the latter all liturgical authority was 
endars where the entries are purely for disclaimed, and the very necessary 
Kalendrical purposes they !Show a caution was given at the end, that it 
marked contrast to the Prayer Book is not necessarily implied that all 
Kalendar, for they contain the As- are to be regard^ as saints, or that 
sumption and the day of ‘ Becket even so they are to be given divine 
traitor,’ which were ousted from worship and honour, but only as 
there ; and also they are far larger notes of time and convenient dates, 
in number, as indeed was necessary See Priv, Prayers of Q. Eliz. (Par- 
if they were to be of much use for the ker Soc.). 



TITLE, PREFACES AND CALENDAR. 


341 


they are useful for the preservation of their memories and 
for other reasons, as for leases, law days, &c/^ It 
is clear from their adding S. Alban and Ven. Bede — the 
latter not a commonly known date — which of their two 
reasons they considered the more important. 

We are now in a position to resume- the question of I 
the Lessons appointed for Divine Service throughout the ! 
year. The old system of lessons followed entirely the 
ecclesiastical year, as has been already pointed out ; no 
lessons were read at any service except Mattins,^ and 
that service in a secular Breviary contained much variety, 
sometimes one group and sometimes three groups of 
three lessons, each drawn from Scripture, Fathers or 
L^ends of the Saints. The three in each group were 
generally continuous, but there was not necessarily any 
continuity between the groups. Already Quignon had 
simplified this system by reducing the lessons to a 
uniform three at Mattins, the first from the Old Testa- 
ment, the second from the New Testament, and the third 
from the Acts or Epistles, except on a Saint’s day, when 
a proper lesson from the life of the Saint was appointed. 
Three draft schemes of Crantner exist, which show his 
transition from the old system to the new by way of 
Quignon’s plan. The first adopted Quignon’s scheme 
of the year but provided three lessons at Mattins, one at 
Lauds, and one at Evensong. In the second scheme he 
omitted the lesson at Lauds, and in the third, while 
maintaining the three lessons at Mattins, he fixed the 
number at Evensong at two. From this it was an easy 
step to the arrangement of the First Prayer Book, main- 
tained ever since, of two lessons alike at Morning and 
Evening Prayer. 

With regard to the method cT selection, the first of 

^ Cardwell, Conf. so6, 314. *«See pp. 3,50, 3^ 


TItf KwlwMfau-. 


The 

New sytiem 
0 / U St 0ns. 


Draft 

Schemes, 


Method of 
Selection. 



342 




INTRODUCTORY MATTER, 


these schemes followed the course of the ecclesiastical 
year beginning in Advent, and admitted special lessons 
for holy days outside the daily course. The ancient 
disposition of the books ^ was also partly retained : thus 
Genesis was begun at Septuagesima and the historical 
books were assigned to the summer months But in all 
these respects alterations were introduced into the 
second scheme : the reading followed the civil year, not 
the ecclesiastical year : the substitution of special lessons 
for holy days was given up : the connexion of special 
books with special seasons was broken, and, for example, 
Genesis was begun on January 3. In the third scheme 
the New Testament as well as the Old was made to 
follow mechanically the course of the civil year. The 
Gospels and Acts were read at the third Tesson at 
Mattins, the Epistles at the second lesson of Evensong, 
the Apocalypse with the Old Testament prophets at 
the second lesson at Mattins, and the rest of the Old 
Testament in the first lessons. Connected with this 
third table of lessons (which belongs to Cranmer's second 
draft, and forms part of the second Kalendar described 
above) there was also a series of lessons for Saints' 
days, which were to be added then as fourth lessons, 
thus following to some extent again the precedent set 
by Quignon, and securing in one way what had been 


I ^ According to mediieval custom, 
I repre^nting the remains of the primi- 
tive system as codified under Caro- 
lingian influence, the general outline 
of the lectionary of Scripture was as 
follows : Isaiah in Advent followed 
by Jeremiah and Daniel up to Epi- 
phany. Then the remainder of the 
prophets or the Pauline Epistles. 
From Septuagesima or Sexagesima to 
Passiontide the Heptateuch (Genesis 
— Ruth), In Eastertide the Acts, 
S. James, and the Apocalypse. 


Through the summer the historical 
and sapiential books. The Sarum 
breviaries retained some more and 
some less of this scheme. The 
Gosf^ls were not read as books but 
the liturgical Gospels from the Mass 
were read instead with an expository 
homily. In Passiontide special select 
lessons from Jeremiah, &c., were 
chosen. See Baumer 265 and ff, 
285 and ff, and Wiegand Das Homh 
Uarium Karls d^s Grossm, 



TITLE, PREFACES AND KALENDAR, 


343 


given up in another way, viz. the reading of some special 
lesson on Holy Days.^ 

The system of lessons of the First Prayer Book was 
only a small step beyond the last draft scheme. The 
blessing given to the reader before the lessons and 
the formula of closing, which had been retained by 
Cranmer in his draft schemes, disappeared. A very 
few special lessons were admitted for the greater Holy 
Days, but none for Sundays : the mechanical system 
already drafted was still farther simplified by the reduc- 
tion of the Lessons at Mattins to two, so that one Old 
Testament lesson followed by the New Testament 
lesson could be appointed daily for each service, and go 
on in a series that was almost unbroken from week to 
week and "month to month of the civil year.* 

In 1559 the system of special lessons for Sundays was 
introduced, and additions were made to the proper 
lessons for Holy Days: the new Kalendar of 1561 con- 
tained a revised series of lessons as well as a revised 
list of days. Some variations have been introduced in 
1604 and 1661. These were small compared with the 
changes introduced in the new lectionary of 1871 : but 
the changes were only those of detail, the system re- 
mains what it was in the First Prayer Book.^ 

The * Tables and Rules ' owe a good deal to the Col- 
lection of Private Devotions, published by Bishop Cosin 
in The rules for the moveable feasts are drawn 

from it,^ and also the table of vigils, fasts, &c. These 

^ Gasquet and Bishop, pp. 22-24, cide with Advent, as it did under the 
34, 35» 373-394- system. 

2 Some trace, howev^, is left of ® See above, p. 222. 
the old system ef connecting books * JVorks (Angl, Cath. Libr.), n. 
with seasons, in that the book of 85 and ff. 

Isaiah was assigned out of its natural * Some such direction appeared as 
course to the end of November and early as the Latin Book of 1 560 and 
all December, where it should cdin- the New Kalendar of 15^1. 


VbM 

, 2«ctl(»uu7. 



344 


INTRODUCTOR Y MA TTER, 


Tlt<! 

wctltm&rjr 


had been observed up till i66i, only in deference to 
custom, reinforced by Statute Law,^ except that the 
Eves to be observed with fasting as vigils were marked 
in the Kalendar from 1561 onwards.^ The revisers 
at Cosin’s suggestion^ adopted and enacted the same 
list as he had put out ; but they admitted only one 
exception to the Friday fast, while Cosin had excepted 
any Friday falling within the twelve days of Christmas, 
and they added the note as to the vigil of feast days 
falling upon a Monday.^ 


' 2 and 3 Edw. VI. c. 19, and 5 
and 6 Edw. VI. c. 3. 

^ They were also so marked in the 
Kalendar of the Edward ine Primer 
of 15535 with the entry, ‘ Fish.’ 

5 IVorks, V. 514. 

^ They did not enforce ‘ The 


Times wherein Marriages are not 
solemnized’ which Cosin had given 
as ‘ From Advent Sunday until eight 
days after the Epiphany, From 
Septuagesima Sunday until eight 
days after Easter, From Rogation 
Sunday until Trinity Sunday.’" 



TITLE, PREFACES AND CALENDAR. 


345 


ADDITIONAL NOTES 

I. Methods of Psalmody. 

Four distinct methods of psalmody were anciently in use, two 
involving a refrain and two involving none. The two latter were ; 
I, Cantus directaneus^ the simplest form of singing in chorus, with 
little more than monotone ; 2, Cantus iracius^ singing in an un- 
broken solo ; here the chant, as w^as usual in the case of solo v oices, 
was generally very elaborate, in the ‘ Tracts ^ sung after the 
Epistle on penitential occasions. The two other forms, involving 
more or less of a refrain, were 3, Cantus respensarius^ and 4, Cantus 
antiphonalis. The first of these is the older of the two : psalms 
were sung to a monotone with slight inflection by a single voice, 
and at intervals a short refrain was sung by the congregation. 
This method, which was very simple in primitive times, was elabo- 
rated as time went on, and the Graduals or the Resp)onds of the 
Roman chant, which date back to the VI th century, are extremely 
florid ; though they preserve, in spite of the elaborate phrases with 
which they are ornamented, their own fundamental character as 
being really monotone with inflections. The Antiphonal method, 
however early it may have been in the East, was introduced into 
the West by S. Ambrose. It differed in two chief respects from 
the responsorial psalmody : {d) in method, since it was the alterna- 
tion, not of solo and chorus, but of choir answering choir ; and {p) in 
character, since the music was not a developed monotone, but a 
style of unfettered melody. Antiphonal psalmody has also gone 
through many and various modifications since its introduction into 
the West. For further information, see the Elements of Plainsong, 
pp. 55 and ff ; Kienle, Chant Gregorien, pp. 122-186; Pallogr. 
Musi cate, IV. ; or, for a good summary, Baumer, pp. 119 and ff. 

11. Table of Occurrence. 

The following table has been found necessary to settle some 
disputed points. It takes the place of the old Pica or Pie,^ which 
regulated the occurence and concurrence of feasts ; but it deals 
only with occurence, since under the Prayer Book system there is 
no clashing when feasts concur, Le. fall on consectttive days. 

^ Above, pp. 17, 257. 



INTRODUCTORY MATTER, TITLE, PREFACES, CALENDAR, 


A Table to Regulate the service when Two Feasts, 
OR Holy-days, fall upon the same day.^ 

(Drawn up in 1S79 by the Committee of Convocation appointed to revise the Rubrics). 


When two Feasts or Holy Days happen to fall upon the same day, then shall be said the 
whole service proper to the day placed m the left-hand column of the following table ; 
and wheresoever in the service the collect for the day is appointed to be said, then 
shall immediately follow the collect for the day placed in the right-hand column — 


I Sunday in Advent. 

S- Andrew- 

4 Sunday in Advent. 

S. Thomas. 

S. Stephen, S. John, Innocents’ Day, 
Circumcision. 

X Sunday after Christmas. 

i Epiphany. 

2 Sunday after Christmas. 

Ccmversion of S. Paul. 

3 Sunday after the Epiphany. 

Purification. 

4 Sunday ^ter the Epiphany. 
Septuagesima, Sexagesima and Quinqua* 
gesima Sundays. 

Septuagesima and Sexagesixna Sundays- 

Conversion of S. Paul. 

Scxagesima, and Quinquagesima Sundays, 
Ash-Wednesday, Sundays in Lent, 

S. Matthias. 

Annunciation. 

3, 4, 5, Sundays in Lent. 

Sunday next before Easter, Monday before 
Easter to Easter Even, inclusive. 

Annunciation. 

Easter Day, Monday and Tuesday in 
Easter week. 

Annunciation. 

S. Mark. 

I Sunday after Easter. 

S. Mark. 

S. Philip and S. James. 

S. Mark. 

S. Philip and S- James. 

2, 3> 4> 5> Sundays after Easter. 

Ascension Day. 

S. Philip and S. James. 

Whitsun Day, Whitsun Monday and 
Tuesday. 

Trinity Sunday. 

S. Barnabas. 

S. Barnabas and all other holy-days till 
All Saints’ Day, inclusive. 

Sundays after Trinity. 


The table is not altogether satisfactory : it lacks the precision 
and completeness of the old rules : e.g-. it makes no provision for 
the transference of festivals on occasions, such as the occurrence 
of Lady ^>ay and Good Friday, when combination is impossible. 
The principle of transference is not laid down in the Prayer Book, 
but it has received episcopal sanction in recent years. 

- See T^c Coiwocait<m Prayer Book (London 1888). 



CHAPTER X. 


THE ORDER FOR DAILY MORNING AND EVENING 
FRA VER, 

I. Origin of Divine Service. 

A LARGE part of the history of Divine Service has^ 
already been touched upon in dealing with the use of the 
Psalter and Lectionary : how important a part of the 
subject this is, can best be judged from the statement 
already made, that the Divine Service mainly exists for 
the purpose of the orderly recitation of the Psalter and 
reading of the Bible. 

In close connexion with this object another is also 
visible from the'first, viz., to consecrate certain fixed hours 
of the day to prayer. This object was present to the 
Jewish mind, as is clear from DanieFs practice of praying 
three times a day, or from the Psalmist^s mention of 
midnight thanksgiving and sevenfold daily prayer.^ It 
was also the habit of the Apostles and others, as re- 
corded in the Acts of the Apostles ^ and soon became a 
recognized ideal of the devout Christian. The Didache 
prescribes the use of the Lord’s Prayer three times daily, 
presumably at the Third, Sixth, and Ninth hours, which 
are referred to as Hours of Prayer in the Acts of the 
Apostles, and by a long string of Fathers banning with 
Dan. vL ib; Fs. cxix. 62, 14S j * Acts li. i, 15 ; in. i ; x. 3, 9, 

164. 


■ 7W 
qf Divine 
Service. 


I Use of 
Psalter and 
Bible. 


\ 2. Consecra' 
tion of 
\ fixed hours 
I to prayer. 



348 


THE ORDER FOR DAILY 


The OriglTi 
of DiTine 
Serrice. 


Groroth of 
this habit 


The Vigit 


Clement of Alexandria (c. 195), and Tertullian (c. 200). 
From the same list of authorities similar testimony may 
be obtained to the use of a formal midnight prayer or 
Vigil. The custom of prayer on rising and retiring to 
bed hardly needs to be formally attested.^ 

The consecration of such hours as these to prayer was 
at first a matter of private devotion ; but before long the 
practice received public recognition, and public services 
began to be devised. It was probably the Vigil or mid- 
night service which first acquired this recognition. The 
early Christians were deeply impressed with the expecta- 
tion that our Lord's Second Coming, which they deemed 
imminent, would be at midnight and at the Paschal 
solemnities. The night preceding Easter was therefore 
kept as a Vigil with continuous services preparatory to 
Easter Communion. By a natural process the Vigil was 
repeated before other Sundays, and in some cases before 
Saturdays, that is to say, in places where Saturday was 
observed as a day of special solemnity. And so it came 
to be considered a natural preparation for any great day, 
and was prefixed also to Saints' days. 

Later, when monastic influences began to act power- 
fully upon the services,^ the night service became 


^ See the collection of passages in 
Pleithner, Aelteste Geschickte des 
Breuiergebetesy or in Baumer, pp. 
41 and fF. l^tiffol, History of the 
Roman Breviary^ ch. I. 

^ The growth of monasticism ex- 
ercised a very large influence on the 
development, as has been already 
mentioned. (Above, p. 313.) At first 
the ‘religious’ of both sexes, other 
than hermits, lived at home and went 
to the churches for their devotions, 
and thus their private prayers became 
joint and public prayers. Then the 
clergy began to take an increasing part 
in the Hours. Meanwhile convent life 


was devised, and with it came a great 
enlargement of the system of Hour- 
Services : this again further affected 
the clergy, who were not willing to 
be left behind in the course of pro- 
gress, but were obliged to adopt the 
new ideas. Thus the system became 
obligatory upon clergy as well as 
characteristic of monasticism, and 
‘secular’ schenxes took their place 
side by side with monastic schemes 
of service, and derived from them, 
while the old rudimentary services of 
the cleigy, such as are traceable, e.g, 
in the Hippolytean Canons, disap- 
peared. 



MORNING AND EVENING PRAYER. 


a daily institution,^ but by the same process it was ! 
reduced in its proportions till it became the mediaeval | 
service of Nocturns, i.e.^ a midnight service of psalms ^ 
and lessons of varying length according to circum- 
stances.* 

The Hours of Prayer which next acquired public 
recognition and became public services were the Morning 
and Evening Prayer : this had probably come about by 
the end of the second century, and the services were 
started which became in the later system Lauds and 
Evensong (Vespers). 

The little Hours of Terce, Sext and None did not be- 
come public services till the end of the fourth century, 
and then at first only in monastic communities ; at 
a still later date two further offices were added, both 
of them under monastic influence, and probably in 
Italy, that of Compline, as a service at bedtime, and 
that of Prime as a similar service preceding the daily 
Chapter or business-meeting of the monks.^ 

This system of Hours of Prayer was already complete 
in the West, probably by the end of the fifth century, 
fer the Roman cursus or ‘ course ’ of psalmody allotted 
the Psalms and Canticles to this system of services, and 
S. BenePs * course ’(530), which seems to be a revision of 
the Roman ' course,' did the like, though with important 
modifications. 


^ The exact lihe of connexion be- but very little for statements of esta- 
tween the occasional vigil and the Wished fact. 

daily vigil cannot be very exactly ^ Cassian mentions the establish- 
traced, but it seems to have been due ment at Bethlehem of a novelty in the 
to these influences. shape of a service at the first hour 

^ The whole of this history is very {Ifistit, Cesnob. i. iv. Migne P. L. 
obscure, and most of these questions, xlix. 126), but this does not seem to 
such as the mutual relaticmship of have really been the progenitor of the 
secular and monastic services, as later service of Prime, though firom 
they in turn influenced one another, the similarity name and time it 
afford plenty of scope for conjectures, has often been so taken. 


349 


Th» OriKla 
Pivine 
Servic*. 


Momtng 

a-nd 

Etfening 

Prafer, 


The Liitie 
Hours. 



THE ORDER FOR DAILY 


350 


II, The Structure of the Hours of Prayer. 


Tkt Stnctiure 
of a* Hoon 
of Proyor. 


Reading. 


Psalmody, 


The structure of the Hours of Prayer bears out and 
confirms this sketch of their history. The midnight 
service of Nocturns stands alone ; Lauds is like Vespers, 
the three Little Hours follow one uniform plan, while 
Compline and Prime are clearly formed on one model. 
Before describing in detail the normal ^ structure of these 
services as they existed in mediaeval times according to 
the ‘ secular ’ type - it will be well to call attention to 
some general points, which (with some small exceptions) 
hold good throughout.^ 

The course of Bible reading (as has been already 
shown) was confined to Nocturns, the night-service, and 
the only reading of Scripture, which took place at the 
Day Hours, consisted in the recitation of a short text 
called the CapittiLmn., or Chapter, generally drawn from 
the Epistle belonging to the corresponding Mass.^ At 
Nocturns (later called Mattins), the lessons were read in 
groups of three lessons ; either one or three such groups 
were prescribed according to the day. Each lesson was 
followed by a Responsorium or Respond, sung by soloist 
and choir. 

Psalms were sung at all the Hours, but fixed Psalms 
were appointed for alj of them except Nocturns and 
Evensong : consequently it was only at these that the 
Psalter was sung through ‘in course' ; Ps. i-cx. (English 
numbering) were those appointed at Nocturns, and Ps. 


^ The structure is altered at special Services for the first Sunday in Ad- 
times by omission or addition : such vent from the Sarum Breviary (ed. 
alterations need not now be taken Seager, 1842). 

into account. * Prime and Compline do not vary 

“ See above, p. 314. the CapitiLlumixoxa. time to time, but 

^ See the specimen given above on have a fixed Chapter and a fixed 
pp. 257 — 268, containing the Hour Collect. 



AfORNim AND EVENING PRAYER, 


35 * 


cx.-~end at Evensong, and the fixed psalms appointed 
for the other services were excluded from the ‘ course/ 


The psalms in the secular services were all sung anti- 
phonally : the responsorial method of singing was used 
in the responsoria or responds, which followed the lessons 
and the capitula or chapters. 

The services began alike with introductory devotions,^ 
but ended differently from one another. Nocturns 
ended abruptly, when the lessons and singing were over, 
with a versicie, said by the officiant, but without any 
collect ; it preserved in this respect its primitive sim- 
plicity, because in practice the service of Lauds followed 
it immediately.^ In all other cases, but that of Noc- 
tums, a collect, followed by two versicles, closed the 
service ; except at Prime and Compline, the collect was 
variable according to the day, and was borrowed from 
the corresponding mass. On many occasions the 
collect was preceded by the Preces or suffrages, i.e., 
miscellaneous devotions largely made up of Versicles 
and their Responses. The suffrages were uniform at 
Lauds, Evensong, and the Little Hours, but Prime 
and Compline had suffrages of their own formed on 
another pattern, and embodying the recitation of the 
Creed as well as the Lord's Prayer, and also a form of 
mutual confession and absolution.^ j 

In process of time addenda and appendixes were in- i 
corporated into the framework of the services, and also^ 
many additional services were added, which resulted in I 
a great complication of the system of the Breviary 
Hours : but the supplementary services must be passed 
over altc^ether here, and of the former it is only neces- 


OpeninsTAnd 
Cbs£ of ifu 
Servicta. 


AddHivnx. 


^ But Mattins aiid Compline Imd Lauds, but this seems to have been 
an additional opening versicie. due to a misunderstandir^, 

^ This versicie was afterwards ® See below, pp. 386, 392 and E 
looked upon as introductory to 



352 


THE ORDER FOR DAILY 


Tbe Btmctiura 
of ike Hoars 
of Berrice. 


Tables of 
the struc* 
ture. 


sary to notice that there were added on occasion at 
the end of Lauds and Evensong, Memorice or Memorials, 
that is, short devotions, each consisting of Antiphon, 
Versicle, and Collect, and commemorating some circum- 
stance or some particular intention appropriate to the 
day. 

The structure of Nocturns is as follows : — 


I. 

Private prayers . 

Pater {Ave\ privately. 

2. 

Introduction , . 

Opening Versicles aloud. 

3 - 


Venite with its Invitatoryp 

4. 


Hymn. 

5 - 

The Nocturns . 

One or three groups of (I) Psalms said in 


course with antiphons, each followed by 
(ii) a Versicle and Response, and by (iii) 
Three lessons, each preceded by a 
blessing- and followed by (iv) a Respond. 
6. Conclusion ... On Resnvals 7 > Deian. 

7- Varying Versicle and Response leading to 

Lauds. 

Lauds 

1. Introduction. 

2. Five Psalms or canticles, fixed (with slight variations), but 

with varying antiphons. 

3. Capifiilwn or Chapter, varying, and Deo gratias. 

4. Hymn, varying, and its Versicle. 

5. Benedictus with varying antiphon. 

6. Collect, varying, preceded on occasion by Suffrages. 

7. Memorials, varying on occasion. 

Evensong or Vespers 

1. Private prayers and Introduction. 

2. Five Psalms, in course, with varying antiphons. 

3. Chapter, varying. 

4. Respond, varying, but used on great occasions only. 

5. Hymn, varying, and its Versicle. 

6. Magnificat with varying antiphon. 

7. End as at Lauds, Nos. 6 and 7. 



MORNING AND EVENING PRAYER, 


353 


Terce Sext and None 


The Stjrvetvr* 
ef tb« Memrm 
StrTk«. 


1. Private prayers and Introduction. 

2. Hymn, fixed. 

3. Six portions of Ps. cxix. in three divisions with var>’ing antiphon. 

4. Chapter, varying. 

5- Respond, varying, and Versicle, varying. 

6. Collect, varying, preceded on occasion by Suffrages, as at 
Lauds. 


Prime 

1. Private prayers and Introduction. 

2. Hymn, fixed. 

3. Psalms, fixed, with varying antiphon. 

4. Quicunque vult^ with antiphon (five alternatives). 

5. Chapter (three alternatives). 

6. Respond, fixed, but subject to slight modifications. 

7. Versicle, fixed. 

8. Suffrages, and Collect (two alternatives). 

Compline of the Sarum Use 

1. Private prayers and Introduction. 

2. Four psalms, fixed, with varying antiphon. 

3. Chapter, fixed. 

4. Respond (two alternatives, and only in Lent). 

5. Hymn, varying, and Versicl^ fixed. 

6. Nunc dimitiis^ with varying antiphon, 

7. Suffrages and fixed Collect. 


III. The Stmctural Modijicatiofis 

This system of the Hours of Prayer was in possession 
everywhere in the XVIth century with a thousand years 
of authority at its back. It had no doubt been intro- 
duced into England by S. Augustine, though little 
evidence is forthcoming as to its history here before the 

A A 



354 


THE ORDER FOR DAILY 


Sfemetaral 

'Wodtfteattom. 


AlUratiom 
in mediaval 
times 


Changes of 
sirjtcture 


Xlllth century.^ Alterations had been made, which 
while leaving the broad outline of the system intact, 
rendered it extremely complex. Two tendencies were 
at work, one of addition and the other of curtailment : 
in accordance with the former, various novel services, 
such as the secondary system of the Hours of the 
Blessed Virgin, or the office of the Dead, were added to 
the obligations of the clergy and to the pages of the 
Breviary ; and also new portions were inserted in or 
appended to the canonical or primary Hours. On the 
other hand curtailment was taking place, the lessons 
and psalmody were considerably shortened to com- 
pensate for the fresh obligations, and the long ferial 
offices were to a considerable extent avoided and re- 
placed by festival offices or commemoration offices. 
Other innovations simply added to the intricacy of the 
system : the growth of the Kalendar, already explained 
above, the keeping of octaves and the saying of 
memorials all made fresh complications : and later still 
the system of * Commemorations * was introduced, ac- 
cording to which the normal ferial office of the day was 
ousted on two or even three days in a week, and a 
special service commemorative of the Blessed Virgin, 
or the patron, or some other saint was substituted in 
its place. 

Early in the XVIth century, among the many objects 
which clamoured for reform, the Service-books were 
recognized to have a paramount claim. The breach 
between England and Rome gave the English Church 
her opportunity, and a reform of the Hour Services 
was inaugurated and carried on by slow steps. ^ The 
main objects of the revision were to simplify the complex 
system and to recover the orderly and continuous reading 
^ See above, pp. 12 and ff. ^ See above. Chapter II. 



MORNmc AXD EVEX/NG PEA YEP. 


355 


of the Bible and recitation of the Psalter, while removing 
at the same time the corruptions which had crept in, chiefly 
into the series of lessons : at a later date it was further 
seen to be advisable to make the system applicable to 
the laity instead of being almost confined to the clergy, 
and with that object to reduce the number of Hours of 
Prayer, and to issue the services in the vernacular. The 
course of this dei^elopment can be traced in CranmePs 
Drafts for the revision of the Breviary. At first he fol- j 
lowed the lines of Quignon, kept the seven Hours and j 
the Latin tongue, rearranged the Psalter and provided 
lessons at Mattins, Lauds and Evensong : the Chapters 
and all Responds were abolished, and but one anti- 
phon was retained for each Hour. The Hymn at 
Lauds was abolished, and the hymns which were re- 
tained were all placed in a uniform position imme- 
diately after the introduction : by this and other 
means as well the structure of the Hours was made 
more uniform.^ 

The second Draft shews considerable advance : the 
Latin language was still to be retained except for the 
Lord’s Prayer and the Lessons : the Hours were to be 
compressed into two,^ of which Mattins represented the 
ancient Mattins, Lauds and Prime. . The Little Hours 
and Compline were to be omitted ; and even the latter 
half of the new Mattins, from Te Deum onwards, might 
be omitted to make room for preaching. 

^ The Draft is printed in Gasquet novation in appearance more than 
and Bishop, Appendix 11 . in reality. The Lutherans had ex- 

The seven services of the Latin perimented in the same way, and 
Breviary were habitually, at this had already adopted schemes of 
time, said in two groups, so that the daily service deriv^ from the Latin 
custom of pra5ring actually seven by a similar plan to that which 
times a day no longer was in general Cranmer adopted. Jacobs, p. 245, 
use among the secular clergy. Hence and Fulian, p. 160 ; and cp, above, 
this action of Cranmer was an in- p. 9a 


Sts-Qciar&I 


tnav^viaiei. 
hy Cranmer. 


His first 
Draft for 
Mattins, 


Secona 

Draft, 


A A 2 



356 


THE ORDER FOR DAILY 


Structural 

Modificatioiu. 


The First 
Book, 


The Second 
Book. 


The following table will shew the structure of the pro- 
jected service. 

1. The Lord’s Prayer in English said aloud, with the rest of the 

Introduction. 

2. Hymn. 

3. Three psalms, each with Gloria.^ but no Venite. 

4. The Lord’s Prayer aloud. 

5. Three Lessons, with introductory blessing and final close. 

6. Te Deunt. 

7. A fourth lesson, on occasions. 

8 . Benedicius, 

9- Collect. 

10. \Quicunque vult.^ with Suffrages on Sundays only.] 

Evensong is to follow the same course, but to have 
two lessons instead of three, then Magnificat, then 
the Collect, and so come to an end. 

From this project it was a very easy transition to the 
First Prayer Book. The hymns were omitted for want of 
English versions ; the lessons were reduced to two, shorn 
of their introductions and closes, but placed so that 
singing came as a break between them ; the suffrages 
were retained in an unchanging form as an introduction 
to the Collect, and this was followed by two other 
prayers in the position of the old ' memorials.’ 

A slight development in 1552 brought the main body 
of the service into its present form by the prefixing of 
the Sentences, Exhortation, Confession and Absolution, 
and the transposition of the Creed and the Salutation 
so as to follow the Benedictus, The rubrical direction 
for adding an anthem with the five prayers or Litany 
was made in 1661.^ 

The following comparative table exhibits the develoo- 
ment so far as the general structure is concerned ; — 


^ See below, p. 397. 



MORNING AND EVENING PRAYER, 


357 


Mattins 


BREVIARY FIRST PRAYER BOOK 


Mattins — 

Introduction. 

Veiiite with Invitatory. 
Hymn. 

P s al m s in 
I or 3 course with 
Nocturns antiphons 

or and 

Groups of Lessons with 
Responds. 

Te Deiwi on festivals, and 
Versicle. 

Lauds — 


Introduction (modified). 
Veiiite plain. 

Psalms in course, plain. 

First lesson, plain. 

Te Dezem, 
or 


SECOND PRAYER 
BOOK 
Sentences. 
Exhortation. 
Confession and 
Absolution. 

Introduction. 

Venz/e. 

Psalms. 


First lesson 
Te Deujzi. 
or 


Fixed psalms and canticle 
(on Sunday Bezzedicite), 
with antiphons. 
Chapter. 

Hymn and Versicle. 
Benedictus with antiphon. 


Suffrages on occasion, and 
Collect, 

Memorials. 


Benedicite, plain. Bemdicite, 

Second lesson. Second lesson. 


Beztedicius, plain Benedictus 

or 

Jubilate. 

Creed and Salu- 
tation. 

Suffrages (including Suffrages and Col- 

Creed) and Collect. lect. 

Collects for Peace and Collects for Peace 

Grace. and Grace. 


Added ( [Anthem. 

in s Litany or 
1 66 1. (5 Prayers] 

By a similar process Evensong was formed of materials 
taken out of the old service of Evensong or Vespers, 
together with the Nunc Dimittis and the third Collect 
taken from Compline. It was made to follow the 
structure of the new Mattins, so that both the services 
should be of a uniform design.^ It will be seen if the 

1 The introductory versicle in 1552, and so the uniformity was 

labia which had been peculiar to made complete. 

Mattins was prefixed to Evensong 


Stmctnral 

Modificatioiut. 


Evensong. 



358 


THE ORDER FOR BAIL V 


tables of Evensong and Compline given above are com- 
pared with the structure of the Evening Prayer of the 
Prayer Book that more omission and alteration was 
necessary here than at Morning Prayer.^ 

It is time now after these preliminaries to turn to the 
actual services themselves as they stand in the present 
Prayer Book and consider them point by point. 

IV. Introducto 7 y Rubrics 

These two rubrics were placed as general directions 
for the service in 1552. They give rise to many ques- 
tions about which there has been much difference of 
opinion and practice. 

(i) In what part of the church should the Morning and 
Evening Prayer be said ? To settle this question was 
the original intention of the first of these rubrics. In 
Prayers ude 1 549 the simple directioii was given, ‘ The priest behig in 
acaistomed fhe quire shall begin with a loud voice. . . . ' But great 
Church, diversity arose in the manner of ministration ; the more 

Chapel, or ^ ’ 

Chancel. ardent reformers were anxious to change every custom 
of the mediaeval service : hence, not only did some lay 
aside the vestments worn by the priest, but they left the 
accustomed place of reading the prayers. And this was 
not treated as an unimportant matter ; for we find Bucer 
calling it antichristian to say service in the choir ; and 

^ It is important to observe that as the definite climax of the service, 
though, historically speaking, the and this crescendo is the structural 
structure of the Prayer Book Service secret of each ; but when these are 
is derived from the Breviary Service, combined in the English Evensong 
yet for all practical purposes the the climax is gone, the crescendo 
structure of the derived English ser- ceases, and the clue to the structure 
vice, as it stands, is entirely different of the service must be sought else- 
from that of the Latin services from where. It is, in fact, more analo- 
which.it was derived. A single ex- gous to the old Vigil service, with its 
ample will make this clear : the alternating lessons and chants, or to 
Latin Vespers and Compline each of the mediseval Nocturns, than to its 
them work up to a Gospel canticle own immediate forbears. 



MORNING AND EVENING PRAYER, 


359 


opinions of the same class were constantly gaining 
ground throughout the reign of Edward VId Accord- 
ingly, in the new Prayer Book of 1552, this was placed 
as a general introductory rubric, with the title prefixed, 
^ The Order ivliere Morning and Evening Prayer shall be 
nsed and said: ' and the first rubric directed it to be 
‘ used in such place of the churchy chapel, or chancel, and 
the minister shall so turn him, as the people may best hear. 
A nd if there be any controversy therein, the matter shall be 
referred to the ordhiary. . In 1559 this was altered to 
^ the accustomed place. . . except it shall be otherzvise deter- 
mmed by the ordhiary. The effect of the altered 
rubric was a permission to retain the traditional customs, 
since on Elizabeth's accession the old usages were in 
force, and the accustomed place of service was the chancel : 
such therefore was to continue, unless the ordinary should 
appoint otherwise ^ for the better accommodation of the 
people. The direction that the chancels shall remain, as 
they have done in time past has no doubt saved them from 
destruction, but it did not save them from devastation 
either in Edward's reign or in Elizabeth’s. Some at- 
tempt was made to moderate destructive zeal by the 
royal orders of October loth, 1561®: but soon, and 
especially after the Advertisements of 1 566,^ the chancels 
were commonly deserted by the clerks and the priest 
alike. Some bishops used the authority which was given 
to them, and caused a seat to be made in the body of 
great churches, where the minister might sit or stand, 

^ Above; p. 73. Cp. Hooper’s others in the body of the church, 
sentiment expressed in his fourth some in a seat made in the church, 
sermon on Jonah in 1550. Early some in the pulpit, with their faces 
Writings, pp. 492, 493. to the people. Strype, Parker, p. 

2 Some seem to have made altera- 152. 
tions without waiting for the direction ® Printed in Perry, Lawful Church 

of the ordinary *. in 1564 Cecil com- Ornaments, p. 276. 
plained of these irregularities ; that ^ Doc. Amt. LXV. p. 325, 

^ome said service in the chancel, 


Introductory 

EubricB, 


The accus- 
iomeci ^Icue. 


The 

chancels 


Reading 



36 o 


THE ORDER FOR DAILY 


Introductory 

Eubncs. 


Vestments. 


The Direct 
tions of the 
First Book of 
Edward V£. 
for Minis- 
ters, 


or Bishops, 


and say the whole of the Divine Service ; or in smaller 
churches, a convenient seat outside the chancel doord 
This in turn became the general custom : and the Canons 
(1603) direct a convenient seat to be made for the 
minister to read service in, ‘ in such place of every church 
as the bishop of the diocese, or ecclesiastical ordinary of 
the place, shall think meet for the largeness or straitness 
of the same, so as the people may be most edified/ ^ 
j The Canon thus forms a commentary on the meaning of 
the rubric, which was retained at the last revision 
(1661), as a sufficient guide to the minister, all men- 
tion of Puritan innovations being avoided, and the 
final direction being left in the hands of the bishop of 
the diocese. 

(2) What should be the dress of the minister ? At the 
end of the Book of 1549 was placed the chapter, now 
forming a part of the Introduction, ' Of Ceremonies^ with 
‘ Certain 7 iotes for the more plain explication and decent 
ministration of things contained in this book^ couched in 
the following terms. ^ In the saying or singing of Mattins 
a 7 id Evensong., Baptizing and Burying, the minister in 
parish churches and chapels annexed to the same shall use 
a surplice. And in all cathedral churches and colleges, the 
a 7 'chdeacons, deans, provosts, maste 7 's, prebendaries, and 
\ fellows, being graduates, may 7 ise in the quire, beside their 
surplices, such hood as pertaineth to their several degi^ees 
which they have taken in any university within this realm. 
But in all other places, every minister shall be at liberty to 
use any surplice or Jio. It is also seemly that graduates, 
ivhen they do preach, shall tise such hoods as pertaineth to 
their several degrees. And xvliensoever the Bishop shall 

^ Parkhurst’s made of a reading pew. Second 

for the Diocese of Noj'wich (1569). Report of Ritual Cotmnission, p. 404. 
This is the first mention that we find » Canons (1603) 14 and 82. 



MORNING AND EVENING PRAYER, 


361 


celebrate the Holy Comimmion in the chnrch,^ or execute afiy 
other public minis tratio7t^ he shall have up07i him^ beside 
his rochette^ a surplice or albe, and a cope or vestmefit^ and 
also his pastoral staff in his hand, or else borne or holden 
by his chaplainl Also the officiating priest at Holy 
Communion was instructed’- to wear ^ a white alb e plain, ^ 
with a vestment or copel and the assistant priests or 
deacons, ‘ albes with tuniclesl And on Litany days 
though there be none to commtmicate, the Priest shall put 
upon him a plain albe or surplice with a cope and say the 
ante-communion service.^ 

In the Second Book of Edward VI. these ornaments 
were reduced to the smallest possible amount ; it was 
then ordered,^ ‘ that the minister at the time op the Com- 


^ Fourth rubric before the Com- 
munion Office (1549). 

2 Very few of these vestments ex- 
cept the alb and its girdle, the 
chasuble, stole and dalmatic go 
back to early times in the history 
of the Church. Surplices and hoods 
date only from the later middle 
ages : the rochet is a still later 
variant of the surplice. The chimere, 
which is now worn by Bishops 
with the rochet, was not worn in 
church till after the Reformation, 
but was the out-door walking dress 
of the bishop. The cope went 
through the same transformation at 
an earlier date and passed from 
being a protection against rain 
[phiviak) or cold to being an ecclesi- 
astical vestm ent. The alb worn with a 
chasuble, a dalmatic oratunicle comes 
direct from the ordinary dress of the 
Roman empire : the stole is a scarf 
of honour worn as an addition to it : 
the maniple represents an original 
handkerchief: the amice was pro- 
bably introduced about the eighth 
century when vestments became much 
ornamented and a protection was 
needed round the neck ; at a later 
period it was made also to serve as a 


head covering. The mitre began as 
a specially episcopal headdress in 
Rome in the Xth century. The black 
scarf or tippet was worn out of doors, 
by bishops with their rochet (and 
chimere), by priests with their gown 
and square cap. A false line of 
evolution has produced out of this a 
black or coloured ‘stole’ so-called, 
but worn not as a stole but as a scarf, 
with some spurious points of as- 
similation to the old use of the stole. 
If this garment is a stole, it is no 
more and no less legal than a chasuble, 
and it should not be worn at Mattins 
or Evensong. If it is a scarf, or 
tippet, it has a place of its own as the 
dress which is now prescribed for the 
minister by Canons 58 and 74, but it 
should not be worn deaconwise. 

See for the question of vestments 
generally Duchesne, Ori^ 7 ie^, ch. 
xi. ; Braun, Die priesCerliclie^i Ge~ 
wander and Die pontijicaleii Gewan- 
der ; Macalister, Ecclesiastical Vest- 
nienfs ; Dearmer, Parsojis Haiidhook, 
pp. 79 and ff. j St. Paul’s Eccles. 
Soc. Trans. IV. l8i and ffi, for the 
chimere ; cp. iv. 128 and hi. 41. 

3 Second General Rubric before 
Morning Prayer (1552). 


Introductory 

Kubncs. 




for the 
Priest at 
Commu- 
nion. 


Pest men is 
ordered in 
the Second 
Book of 
Edward VL 



362 


THE ORDER EUR DAlJ^Y 


Introductory 

Eubrics. 


The EIiza~ 

bethan 

Book. 


Ornaments' 

Rubric. 


Tile date 
referred to. 


luiinion^ ciiid ctt all oihey tiiucs zii Jus iniiiistTotio'H^ shall 
use neithef alb, vestment, nor cope : but being archbishop, 
or bishop, he shall have and zuear a rochette : and being a 
i friest or deacon, he shall have and zvear a snrplice only I 
The rubric in Elizabeth’s Prayer Book echoed the 
clause on this subject in her Act of Uniformity and re- 
ferred to it : the present rubric is a modification of the 
Elizabethan rubric, retaining- its provisions in spite of 
Puritan opposition, but following more exactly the terms 
of the Elizabethan Act. 

Two difficult questions arising out of this have been 
of late years the subject of much discussion ; the first 
concerns the general meaning of the rubric as governing 
the ornaments of the church as well as those of the 
minister ; the second refers only to the latter the 


vestments. 

First. It is doubtful whether the words such orna- 
ments. "... as zsoere in this Church of England by the 
authority of parliament in the second year of the reign of 
King Edward the Sixth refer to the state of things under 
the First Prayer Book or to that immediately anterior to 
the issue of that book.^ The distinction is not one of 


^ The traditional view refers the 
words to the First Prayer Book ; but 
this was not in fact in use by author- 
ity of parliament till the third year 
of the reign. But the Uniformity 
Act of 1552 spoke of the Act of 
1549 as ‘made in the second year/ 
and other instances of a similar 
laxity of expression can be found in 
acts of parliament {Guardian for 
1899, p. 695). On the other hand 
the clause on the face of it points to 
a certain year^ — the year before the 
introduction of the Prayer Book ; it 
was so understood at the time by 
Sandys {Parker Corr. p. 65) ; and 
Queen Mary’s Act ( i Mary, Sess. 2, 
c. 2) in the same way referred to 
a year and not to any book. The 


objection to this view is the difficulty 
which besets it of finding an adequate 
interpretation for the words by the 
authority oj Parliament. The tradi- 
tional view seems the more probable ; 
the Act of 1559 merely copied the 
mistake of 1552 and so the error 
went on. But the rubric, even 
if it refers to the Book and not the 
year, covers more ornaments than the 
few expressly mentioned in the First 
Prayer Book. Such an admission 
must be made, unless it is contended 
that not only minor things such as 
cushions, hassocks, <Stc. , but also 
greater things, such as organs or even 
the usual episcopal dress, are illegal. 
Which is absurd. See further on 
this subject below, p. 367^ 



MORNING AND EVENING PRAYER, 


very great importance/ but the second question is more 
vital. 

The twenty-fifth clause in the Elizabethan Act pro- 
vided for the retention of the ornaments ‘until other 
order shall be taken therein by the authority of the 
Queen's majesty with the advice of the Ecclesiastical 
Commissioners, ‘ or of the Metropolitan of this realm/ 
The question arises whether further order was formally 
taken or no in this respect 

What is certain is that this clause and rubric were not 
fully enforced : the ornaments were retained, but a con- 
siderable number even of those specified expressly in the 
First Prayer Book were never put into use, and were 
ultimately defaced and made away with/ The well-known 
letter of Sandys ^ shows that in some influential quarters 
there was no intention that they should be used. The 
Bishops found that, in face of violent Puritan agitation, to 
exact the bare minimum of surplices with hoods in parish 
churches, and copes in cathedrals, was a task which would 
strain their power to the utmost: as early as 1560, by 
the time of the issue of the ‘Interpretations'^ they had 
determined with regard to vestments not to demand in 
practice more than these ; and this policy found a more 
authoritative expression in the Advertisements of 1566.^ 

These were issued by Parker and five of the southern 
bishops in accordance with a royal command contained 


^ Strype does not seem to have 
been justified in saying that Cranmer 
in 1550 wore his mitre at Ponet’s 
consecration [Cranmer, 253), but it 
is clear that other ornaments than 
those specified were used with the 
First Prayer Book. Thus the dis- 
tinction is of little legal value, and 
in either case, ornaments other than 
those mentioned in the First Book 
must be recognized as legal. 


2 Some were retained in use for a 
time, such as the grey almuces, which, 
though not mentioned in the First 
Prayer Book and actually given up 
in 1 549, were retained for some time 
in Elizabeth’s reign in face of Puritan 
complaints, and were in use until 
prohibited by Canon 4 of 1571. 

3 See above, p. 105. 

* Doe, Ann. i. p. 238. 

5 Doc. Ann. LXV. 


363 


Introductor; 

B.ubric*. 


Was the 
rubric sitper 
ceded 


hy the 
Advertise- 
ments ? 



364 


Introductory 

Rubrics. 


The 

historical 


%nd legal 
Problem. 


The method 
yf ‘ taking 
further 
7rder.' 


THE ORDER FOR DAILY 

in a letter of January 25, 1564-5. If ‘other order' was 
taken in this matter it was through these Advertisements 
and the Canon of 1604 which quoted them.^ In that case 
the Edwardine vestments must be held to have been 
abolished by an authority based upon and equivalent to 
the authority of parliament ; and to have remained so at 
any rate till 1661. If, however, these Advertisements 
had not the full and formal authority provided in clause 
25 of the Elizabethan Act, they were powerless to 
override it ; and whatever the Bishops might do or not 
do as a matter of policy, could not affect the statutable 
legality of the Edwardine vestments. 

This is a very intricate historical point : and there 
remains also the further question, whether the re-enact- 
ment of the rubric by the Caroline Act of Uniformity 
did or did not restore the vestments, if they had been in 
fact abolished by the Advertisements. This question is 
mainly a legal one. 

It is impossible here to discuss the whole problem, but 
it is evident that the Edwardine vestments remain legal, 
unless it can be proved that the Advertisements were 
such a formal taking of further order under the section 
25 of the Elizabethan Act as to abrogate the use of all 
vestments except those expressly enforced by the Ad- 
vertisements. It is open to grave doubt whether this 
can be proved. The method by which the Crown took 
action under the Act is most clearly known from the two 
undoubted instances of the use of the similar authority 
granted to the Crown in section 26, which took place in 
1561 and 1604;^ there is no trace of any procedure 

^ Canon xxiv. Previous Canons authorised. Cp. the case of the 
had also quoted them, but in those 4th Article of 1584- Selborne, 
published with the authority of Queen LiHirgy of the Church of England, 
Elizabeth (1575) the quotation was p. 25. 
cut out before the publication was ^ See above, pp. 109, 141, 



MORNING AND EVENING PRAYER. 


365 


at all analogous to this in the case of the Adver- 
tisements ; moreover, in those two instances, as soon 
as the further action had been taken, the Prayer Book 
was altered in accordance with it : but the ornaments 
rubric has never been altered in accordance with the 
terms of the Advertisements.^ Without going into 
further detail ^ these two luminous and undisputed facts ' 
seem to show that the Advertisements had only such 
force as belonged to episcopal action backed by the 
general authority of the crown : — that is to say, an over- 
whelmingly great force, positively^ to enforce some vest- 
ments (which were already prescribed by the rubric and 
clause of 1 5 59), but no force at all, negatively, to bring 
to an end the rubric and clause about ornaments, or 
to abrogate such other vestments as were there pre- 
scribed. 

Again, with regard to the further question of the 
bearing upon this of the revision in 1661 ; even if the 
Advertisements be held to have abrogated the use of 
all other vestments but those which they enforced, for 
the whole period up till the changes at the Restoration, 
it is difficult to escape the argument that the Act of 
1662, in authorizing the present rubric, did in fact revive 
the provisions of the Elizabethan Act and abrogate 
whatever changes the Advertisements may be Supposed 


Introductory 

Rubricg. 

Elizabethan 

action. 


Action in 
t66i- 


’ Nor was the practice of the Injunctions of 1559 on the questions 
Church altered t chasubles had not in of the position of the Holy Table 
fact been worn between 1560 and and of the use of wafer-bread. See 
1 566,. though prescribed. Only thence- Parker’s Letter to Cecil, Jan. 8, 1 578, 
forward the surplice and cope were in Parker Corr., p. 375. This has 
more stringently enforced, but see an important bearing upon the case, 
Zurich Letters, II. ii. 77, where Beza and hitherto it does not seem to have 
in 1566 complains of chasubles. been taken into account as it deserves 

2 It must be added, however, to be from this point of view, though 
against this argument that Elizabeth it is a familiar point in the arguments 
herself bears witness to another and as to the legality of wafer-bread. See 
earlier formal use of this authority, below, p. 500. 
viz, in the Orders appended to her 



366 


THE ORDER FOR DAILY 


Introductory 

Rnbrics. 


Modern 

mdgments. 


Ornaments 
7f the 
:hurch : 


two views. 


to have introduced, thus restoring- the legal position of 
the Edvvardine vestments. 

On the other hand it must be noted that the Judicial 
Committee of the Privy Council has twice ^ come to 
the conclusion that (i) the Advertisements were a further 
taking order within the meaning of the Act, so that 
the cope, surplice, scarf, and hood were the sole legal 
vestments from 1566 to 1662 ; and (ii) that at the latter 
date the intention and effect of the legislation was only 
to restore the status quo before the Rebellion. Such an 
opinion, of learned judges such as Lord Hatherley, Lord 
Cairns and Lord Selborne, must be taken into account 
in weighing the evidence, even by those who cannot in 
general recognize Privy Council Judgments as authori- 
tative decisions of a proper Church Court, and although 
in this particular instance the final judgment, with the 
circumstances attending it, was very severely criticised 
at the time and has become generally discredited since.^ 

(3) What should be the ornaments of the church ? 
The answer to this question depends partly upon the 
view which is taken on the first of the two difficult 
questions already discussed. If it is held that the rubric 
refers to the year preceding the Prayer Book of 1549, 
then a large number of ornaments are authorized, and 
these are to be ascertained by ecclesiological enquiry.^ 

If, on the other hand, it be held that the rubric refers 
to the First Edwardine Book, the number of ornaments 

^ Hebbert v. Purchas, 1871, and Prayer Book^ Articles and 

Ridsdale v. Clifton, 1877. Homilies, ch. IV. 

See Lord of the ^ This view is that supported in 

English Church, pp.i2~2S, in defence Alcuin Club Tract, No. i, Mickle- 
of the Judgment, and Parker’s reply thwaite’s Ornaments of the Rubric ; 
Did Q. ElhcLbeth take ^ other ordeH the enquiry is there made and a 
in the Advertisements of 1^66 ? And detailed list given of the Ornaments 
for a recent discussion of the whole which from that point of view are 
question, Talbot, Ritual, ch. ill. covered by the rubric. 

Valuable information is collected in 



MORNING AND EVENING PRAYER. 




there ordered by name is exceedingly small and com- 
prises only the following: Bible, Prayer-Book, Altar, 
Book of the Homilies, Poor Men’s Box, Corporas, Paten, 
Chalice, Font, Bell, Quire Door, Pulpit Besides these 
ornaments the use of others is implied, such as cruets 
for wine and water, and also for oil in anointing, a pix 
to carry the Blessed Sacrament to the sick, a lectern, 
pews or seats of some kind, &c. : and some are expressed 
by name in the present Prayer Book and must be added 
to the minimum list of ornaments contemplated ; such 
as Alms bason, Flagon, and two fair linen cloths, the one 
to cover the altar, and the other to be placed over the 
Sacrament after the Communion : others are mentioned 
in the Canons. But even after all such additions have 
been made (which in themselves sufficiently refute any 
strict or narrow interpretation of the rubric), this list is so 
manifestly incomplete that it is clear that, if the rubric is 
interpreted as referring to the ornaments of the Book of 
1549, it cannot be strictly interpreted, but must be held 
to sanction other things besides those specified by name. 

The further question then remains as to how far other 
things are held to be covered by the rubric. It is all a 
question of degree and of expediency : for the last half 
century the tendency has been to make the rubric (so 
interpreted) increasingly elastic, and to extend it to cover 
an increasingly large number of Ornaments.^ Finality 
in such matters is probably not desirable, but whether 
that be so or not, it certainly has not been attained.^ 


Introductory 

Euljrics. 


Enen the 
most restric- 
tive must be 
liberally in- 
terjtreted. 


^ Episcopal sanction is now given ^ Some ornaments have been sanc- 
to many things to which formerly tioned which certainly are not covered 
it was refused, and even the Church by either view of the rubric, such as 
Courts and the Privy Council have altar vases and hanging censers ; and 
come in time to declare legal some on the other hand chancel gates, 
ornaments which previously .they had which are expressly mentioned in the 
declared illegal, such as a credence- First Prayer Book, have been dis- 
table. altar-cross, and coloured altar- allowed, 
cloths. 



368 


THE ORDER FOR DAILY 


Horning 

— V. Morning Prayer, 

§ I. The Sentences^ Exhortation, Confession, and Absohition, 

commencement of our service was prefixed in 1 552 
service. to the older formularies. Reference has been made for 
its supposed original to the forms of worship used by 
the French and German congregations in England, 
and severally drawn up by Valerandus Pollanus and 
John a-Lasco.^ But if the idea of placing a confession 
at the opening of the service was taken from the book 
of Pollanus, the peculiar doctrines of the French Re- 
formers were carefully avoided.^ This addition to the 
old service may be explained, however, without a 
' Reason of ^ distiuct reference to these foreign forms. It was a time 
in 1552, when sound exhortation was greatly needed, but when 
it was not wise to leave much to the uncertain care or 
discretion of individuals ; and just as Homilies were pro- 
vided to be read by those priests who were not allowed 
to preach, so addresses to the people were put into the 
Prayer Book, wherever an exhortation was felt to be re- 
quired in the course of the services. This instruction, 
therefore, as to the necessity of a daily confession of sins 
to God, and of a comfortable trust in God’s promises of 
pardon to the penitent through faith in Jesus Christ, — 
the great subject of the teaching of the Reformers, — was 
naturally placed at the beginning of the daily prayers, 
and expressed in words suited to bring home religion, as 

^ See above, pp. 86 and flf. the Calvinistic theory, such as the 

The followers of Calvin never plea for mercy in our confession, by 
lost an opportunity, especially in reason of the promises of God de-^ 
such a form as a confession, of dared unto mankind\iy Jesus Christ, 
tracing our actual sins to the original and the declaration of the Divine 
corruption of our nature ; see the mercy in the Absolution,— de- 
confession, above, p. 87. This no- sireth not the death of a simter. See 
tion is carefully avoided in our forms Laurence, BampL Led. Notes, pp. 
of prayer. Other expressions are 268 and ff. and 374. 
introduced, which are contrary to 



MORNING AND EVENING PRAYER. 


360 


a personal matter of continual obligation, to each man’s 
conscience. Further, in preparing the English prayers 
in 1549, the mediaeval forms of mutual confession and 
absolution, which occurred in the latter part of the 
services of Prime and Compline, were entirely omitted, 
and nothing was put in their place. Hence it became 
necessary, in revising the services in 1552, that this defect 
should be supplied ; and the present forms were ac- 
cordingly composed and brought into a much more 
suitable position for the present purpose at the opening 
of the service, thereby agreeing with the second edition 
of Quignon’s Breviary and with similar arrangements in 
the services of foreign reformed congregations.^ 

The texts from the Old and New Testaments fitljy 
represent the necessity of repentance and confession of 
sin under the Old and the New Dispensation. 

It has been well observed ^ that some of them contain 
support for the fearful, and are designed to prevent 
that excessive dread of God’s wrath which hinders the 
exercise of devotion (3, 10, 7) ; some are designed to 
strengthen faith in God’s mercy, and thus to comfort the 
despairing (4, 6, 9) ; some to inform the ignorant, who 
think either that they have no sin, or that a slight 
•repentance will procure pardon (ii, i); some to rouse 
the negligent to the duty of immediate repentance (2, 8) ; 
and one to reprove the merely formal worshipper (5).^ 
The Exhortation connects the Sentences with the 
Confession : it derives the necessity for this duty from 


Morning 

Prayer. 


The 

Sentences. 


Rationale 
of the Sen- 
tences, 


the Exhort 
ation. 


^ Cp. Hermann’s Consultation, fol. ' ® In the American Prayer Book 
cc. ‘ It is agreeable to religion three additional Sentences (Hab. ii. 
that, as often as we appear before 20; Mai. i. ii. ; Ps. xix. 14, 15) 
the Lord, before all things we should were appointed in 1792 : and in 1S89 
acknowledge and confess our sins, others were added, differing for 
and pray for remission of the same.’ Morning and Evening Prayer, and 
Comber, Companion to the most of them adapted to special 
Tcjnple, I. I- seasons of the Christian year. 


T> n 



370 


Mornlnfi: 

Prayar. 


thi Cmfes- 
sion. 


THE ORDER FOR DAILY 

the Word of God, shows that the present time is most 
suitable, teaches the manner in which it should be per- 
formed, and invites to its performance. Its expressions 
are adapted to instruct the ignorant, to admonish the 
negligent, to support the fearful, to comfort the doubtful, 
to caution the formal, and to check the presumptuous, — 
tempers which are found in every mixed congregation, 
and which ought to be prepared for the solemn work of 
confession of sin. 

The form provided for this purpose is called a 
'General Confession.’ It is general, because it is expressed 
in general terms, referring to the failings of human life, 
which are common to all men, and which may and ought 
to be confessed by all, without descending to particular 
sins, of which perhaps some of the congregation may not 
be guilty. It consists of three parts, besides the introduc- 
tion, or* address to God : the first, a confession of our 
sins of omission and commission ; the second, a supplica- 
tion of pardon for the past, and the third, a prayer for 
grace for the future. 

The manner in which the Confession should be said 
is distinctly marked, because it differs from the manner 
customary in the older services of Prime and Compline : 
there the Confession was said by the principal person 
present, and the prayer of absolution following his con- 
fession was said by all present : then versa the 
congregation said the Confession and he the absolution, 
adding as well a further prayer of the same sort. By the 
rubric of the Prayer Book the Confession is to be said of 
the whole congregation after the minister] i.e. the 
minister is to say each clause, and then the people to 
j repeat that clause after him.’- The manner of saying 

^ This strict interpretation of the but elsewhere where the direction is 
words here is justified by tradition : equally explicit at the Ix)rd’s 



MORNING AND EVENING PRAYER. 


371 


the Lord’s Prayer is different ; that is to be said ^ wz//i 
him/ the people repeating the clauses simultaneously 
with the minister. 

The Absolution also differs not only in form but also 
in scope from the form in the old offices : there it was 
in the form of a prayer suitable to be said by all alike 
in mutual. interchange : but here it is declaratory and 
ministerial : the change is emphasized by the rubric. 
Until the Hampton Court Conference, it ran thus : 
Tke Absolution^ to be p7'onou7iced by the 7ninister alone : 
the explanatory words, or Remission of sins} were added 
at the revision after that Conference, for the satisfaction 
of some who thought that the word ‘ absolution ’ was 
only popish. At the last revision, the word priest was 
substituted for inmister, on which word the Puritans had 
sought to build an argument against the use of ‘ priest ’ 
at all : and a direction was adapted from the Scottish 
Book that he should stand while the people kneel.^ 
This alteration shows the intention of the Church to be 
that deacons may read the prayers,^ but that only one 
in priest’s orders may pronounce the absolution. When 
a deacon therefore is saying the prayers, and a priest is 
also present, and in his place in the choir, the most 


Momixiig 

Irayer. 


and the 
Absolution 


JN'ot to he 
said by 
Deacons. 


Prayer after Communion) it ,has not 
traditionally been so strictly inter- 
preted ; so it is doubtful how far 
such an interpretation is the true one, 
and how far the tradition in its favour 
is trustworthy. 

^ In some Prayer Books it is. 
The Declaration of Absolution, or 
— as io the Forgiveness of Sins. 

^ But not the direction, also given 
there, that he should turn to the 
people. 

^ The present practice arose in 
Elizabeth’s time (1559), from the 
necessity of supplying some service 
to churches which had no parish 
priest, when not only deacons but 


even some la3nnen were licensed 
by the bishops to read the service. 
See the Articles, or promises sub- 
scribed by Readers, Stiype, A nnals, 

I. 151 ; Cardwell, Doc. Ann. l. p. 
302, note. Lay-readers were gra- 
dually discontinued ; but the public 
ministration of deacons became a 
general custom, and was recognised 
by the Act of Uniformity of Charles 

II. , which ordered (§ 22) that, when 
any Sermon or Lecture is to be 

reached, the Common Prayers and 
ervice appointed for that time of 
day shall be openly read by some 
priest or deacon. 


Ti B 2 



372 


Morning 

Prayer. 


THE ORDER FOR DAILY 


proper course appears to be, that the priest should 
stand, when the Confession is ended, and pronounce the 
Absolution, while the deacon continues kneeling, and 
ready to proceed in leading the people in the Lord’s 
Prayer and the petitions which follow it But when 
no priest is present, the deacon should continue kneeling 
after the Confession, and proceed to the Lord’s Prayer. 

The Absolution contains four particulars: (i) a 
general declaration of the mercy of God to returning 
sinners, and (2) of the authority committed to His 
ministers to pronounce pardon to the penitent ; (3) 
the declaration of that pardon on condition of true 
faith and hearty repentance ; and (4) an admonition 
to ask the help of His Holy Spirit to enable us to per- 
form those conditions, that the pardon pronounced in 
His Church on earth may be effectual to our eternal 
salvation. 

It will be observed that the word A^nen is printed at 
the end of the Confession ; but that the first rubric 
directing it to be said by the people at the end of all 
prayers occurs after the Absolution. According to a 
later custom, which has no authority in The Book Annexed, 
the Amen is printed in a different type at the end of 
the prayers. In these, the minister, says the Prayer, or 
the Collect, and then stops, while the people answer their 
Amen, In other parts, as the Confession, Lord’s Prayer, 
Creeds, which are repeated by the minister and people, 
there is no such difference ; and the minister goes on 
and says Amen himself, thus directing the people to do 
the same. In the alternating portions, as at the end of 
the Gloria Patri, the word is printed in the same character, 
thus directing it to be said by the same persons who 
have said the ‘ Answer ’ of the Gloria, as being a part of 
that ‘ Answer.’ 



MORNING AND EVENING PRAYER, 


373 


§ 2. T]ie Old Introduction. 


We come now to the point at which the old Latin 
Service began. This is indicated in the original MS. 
of 1 66 1 by two lines drawn across the page to make a 
clear division, but they are constantly omitted by 
modern printers.^ In 1549, as little alteration was made 
in the form of the service as was consistent with 
reformation of doctrine. Hence the Mattins and Even- 
song continued to begin with the Lord's Prayer : the Ave 
Mariay which had only been introduced into that position 
comparatively lately, was omitted, and the priest was 
directed to say the Lord's Prayer with a loud voice, 
instead of, as before, repeating it inaudibly as part of 
the private preparation which each one said to him- 
self before the service began. The first allusion to its 
use at the beginning of the Hours comes from S. Bene- 
dict of Aniane (810), who ordered his monks thrice a 
day to go round the altars and say at the first the Lord's 
Prayer and Creed, i.e, before Mattins and Prime and after 
Compline.^ In the Sarum Breviary it was preparatory 
to the service,^ and after it the priest began the service 
with the versicles. The same method is now provided 
for by the rubric, which since 1661, has directed an^^ 


The Old 
Inta-oduction. 


The Lord’s 
Prayer, 


^ The division at this point is not The old traditional musical use con- 
the best structural division ; the old firms this real structural division, 
serv’ice proper does not begin till the hut of late years a bad custom has 
first versicle : there are now prefixed arisen of beginning the singing and 
to it new English preparatory devo- monotone before the versicle, * O 
tions as well as the older Latin pri- Lord, open Thou our lips ’ : this not 
vate devotion of the Lord’s Prayer, only obscures the structural division 
The real line to be drawn is after the but is in itself ridiculously out of 
Lord’s Prayer, not before it, if it harmony with the general meaning of 
really is to help to define the structure, the words. 

The Lord’s Prayer is not an integral ^ cap. 8, in Acta SS. Feb. 
part of the Office here ; the Lord’s 12 (iv. 618). 

Prayer which really belongs to the ^ This use was introduced into 
service is the later one which follows Quignon’s Breviaiy (1535), and into 
the Lesser Litany. See below, p. 393. the Roman in i &68. 



374 


The Old 
latroductlon. 


To be re^ 
peated by the 
people. 


The Ver- 
sides. 


THE ORDER FOR DAILY 

^audible ’ voice instead of a ‘ loud ' voice ; the intention 
clearly is that all the introductory part of the service 
up to the y. 0 Lo 7 'd, open Thou our lips should be 
said audibly and congregational ly, but quietly without 
monotone or singing. 

The direction that the people should join in repeat- 
ing the Lord’s Prayer in this place was added in i66i. 
Previously it had been said by the minister alone on 
its first occurrence in the Morning and Evening Prayer, 
and in the Communion Service; and (since 1552) by 
the minister, clerks, and people, when it occurred after- 
wards ; unless indeed, as is very probable, the rubric of 
The Book of Common Praier Noted (1550) shews a 
contrary custom to have prevailed : it has here ‘ The 
Quere wyth the Priestl 

In 1661 a further change was made, following the 
Eastern, in opposition to the Western use, by the addition 
of the Doxology ^ at the conclusion of the prayer in this 
and in some other parts of the services. This forms no 
true part of the text of the Gospels, but is found as early 
as the Didache. It has great liturgical value, and there 
is special reason for its insertion in this place, where the 
Lord’s Prayer immediately follows the Absolution, and 
the moment is one of praise. 

The Versicles have certainly been used since the sixth 
century. The first is taken from Ps. li. 15, and under the 
old system was peculiar to Mattins, as being the first 
Hour of the series. It was not prefixed to Evensong till 

^ Some ancient English versions, 1630, and in the Prayer Book for 
from the thirteenth century to 1538, Scotland (1637). The form used in 
are printed in Haskell’s Appendix io the Greek Church is ^Ort <rov ianv 
the Pfymer, Mon. Rit. II. 238 [lll. ^ fiaffiXeia, /cal ^ Shua/iis, KalJj St^a, 
248]. All omit the Doxology, ac- rod Uarfybs, Kal rovTiov, kuI rod * Ay lov 
cording to the constant use of the Tioebjuaros, vdvj /cal ael, /cal eis rods 
Latin Church. It was inserted in a alcboas rwv alwviav, "Afxi^v, Horolo-^ 
quarto edition ctf the Prayer Book in gion^ p. i. 



MORNING AND EVENING PRAYER. 


ZIS 


1552, when both it and the following were put into the 
plural number, instead of the singular."*^ It was originally 
prescribed for use on first waking. Similarly, the second 
versicle with its response is drawn from the opening verse 
of the 70th Psalm, which was originally repeated entire 
on waking or on the way from the dormitory to the 
church, and then concluded with Glo 7 'ia Patri? Hence 
arose the use of the opening versicles. In 1549 this 
section was taken from the Sarum Breviary,^ but with 
two changes : (i) the Gloria was assigned to the Priest 
alone in the ordinary books, though not in the ‘ Noted ^ 
edition : in the Latin service it was sung by all together 
and it was not until 1661, when the traditional use 
was lost, that it became a f and : (ii) instead of 
Alleluia, to be said throughout the year except from 
Septuagesima to Easter, the following was ordered : 
‘Praise ye the Lord. And from Easter to Trinity \ 
Sunday, Alleluia.'^ The Answer, ‘The Lord's name 
be praised,' was first inserted in the Prayer Book for 
Scotland (1637), and was placed in the English Book at 
the last revision in 1661, when the words Praise ye the 
Lord, which before, in accordance with all precedent, 
were said by the people, were assigned to the Priest, 
through the same misunderstanding which altered the 
preceding Gloria. 

^ It is used so in the INIozarabic Sacerdos siatim, Deus in adjuto- 
rite. rium meum intende. 

- Baumer, pp. 259, 260. Cp. the Resp, Domine ad adjuvandum 
Regularis Concordia of S. Ethel- me festina. 

wold, cap. i. in Migne /’.Z. cxxxvii. Gloria Patri. Sicut. Alleluia. 
479 (attributed to S. Dunstan), or BtU from Septuagesima to Easter, 
better in Anglia, xiri. 378. ed. Loge- Laus tibi domine rex asternse gloriae. 
man. ^ In the Western Church Alleluia 

^ Ad Matutinas dicat sacerdos is laid aside in penitential seasons. 
Pater noster, et Ave Maria. The Greek Church uses it not only on 

Rostra sacei'dos incipiat sei‘vitium days of gladness, but more constantly 
hoc modo, Domine, labia mea aperies, on occasions of fnournipgand fasting. 

Chorus repondeat, Et os apd burials, 

annuntiabit laudem tviam, 


The Old 
Introc^ction 



176 


THE ORDER FOR DAILY 


The 

Invitatory 

and 

Psalmody. 

Venite exul- 
lemus. 


§ 3. The hivitaiory and Psalmody 

The 9Sth Psalm has been sung in the Western 
Church from a very remote period, before the Psalms 
of the first nocturn.^ It has been generally termed the 
Invitatory Psalm. It was very possibly a new intro- 
duction by S. Benet into the services of the West, and 
passed from thence to the Roman office, except for the 
last three days of Holy Week and one or two other 
occasions where it still is wanting. The Invitatory was 
a refrain sung before it, and repeated in part, or en- 
tirely, after each verse.^ Therefore the rubric (1549) 
directed Venite to be ^said or snug ivithoiitany Invitatory 


^ Strictly, perhaps, the portion 
to the end of the invitatories was 
regarded as introductory to the ser- 
vice. It is probable that the custom 
of prefixing one or two psalms to the 
Nocturnal Office was also connected 
with the desire to allow some little 
time for the clergy and people to 
collect, before the office began. S. 
Benedict {Regitla^ ix. xliii) appointed 
two psalms, the second being the 
Venite. Bauraer 173. At Rome it 
was at first sung only on Sundays 
when the laity attended. Grancolas 
Comment, in Rom. Brev. I. 27. 

2 The Venite represents the old 
responsorial method of psalmody : 
the psalm was sung by solo voices, 
the choir only sang the Invitatory, 
repeating it in full after the odd verses 
but only the second part of it after 
the even verses. See Sarum Brto. 
I. 18 : and for a specimen printed out 
in full, Dowden Workrnanship^ p. 61. 
And compare additional note on 
P- 345 - 

* In the rubric preceding Venite 
there is an instance of confusion 
between the ecclesiastical terms, 
readings sayings and singings which 
is found in other rubrics, which 
belong partly to the earlier Prayer 


Books, and partly to the last re- 
vision. At that time the phrase 
‘ to read prayers ’ was coming into 
use — probably to distinguish the 
settled prayers of the Church from 
the extemporaneous effusions of Dis- 
senters. See the rubric before the 
Prayer for the King s Majesty (Morn- 
ing Prayer), which belongs to this 
period ; ‘ Then these five Prayers 
following are to be read here, except 
when the Litany is read^ &c.’ See 
also the rubric before the Apostles’ 
Creed ; ‘ Then shall be sung or said, . . 
except only such days as the Creed 
of S. Athanasius is appointed to be 
readP the latter part of this rubric 
was added in 1661. To say^ however, 
does not necessarily mean to intone ; 
a rubric of the Marriage Service, until 
the last revision, directed, ‘Then 
sliall be said a sermon.’ The dis- 
tinction intended by the rubrics is 
that which has been recognised since 
1549, between ‘choirs and places 
where they sing,’ — churches where 
there are choral establishments, and 
where the service is chanted, — and 
ordinary churches, ‘ where there be 
no clerks,’ and where the service is 
read. But in each case the Xivth 
Canon (1603) directs that the Com’ 



MORNING AND EVENING PRAYER. 


377 


and the pointing of the psalm was assimilated to the 
rest of the Psalter, so that it could be sung to the or- 
dinary Psalm tones instead of its own peculiar chants.^ 
The Psalms follow according to the ancient custom ; 
the changes from the mediaeval services have already 
been explained, the chief one being that the whole 
Psalter is sung through ‘ in course " every month, instead 
of there being fixed Psalms appointed for certain 
services, and the remainder sung ‘ in course ' every week. 
The Psalter thus becomes more generally known to the 
ordinary Sunday churchgoer, by the whole of it being 
used in turn in the Sunday services. 


§ 4. The Lessons and Canticles 

The position which the Church gives to the reading 
of Scripture in the daily service commends itself to our 
reason. After confession and absolution, which may be 
called the preparation for worship, and psalmody, we 
are in a fit disposition to hear what God shall speak to 
us by His word. Two Lessons are read, one from the 
Old, and one from the New Testament ; showing the 
harmony between the Law and the Gospel, and the unity 
of the Church under its two dispensations ; the com- 
parative darkness of the older prophetical and typical 
revelation being made clear by the history of the life of 
Jesus Christ, and preaching of His Apostles. 

The ancient method of reading the Lessons has been 
already dealt with above, and it has been shown that 


mon Prayer be ‘said sung distinctly Liturgicanim, I. xiii. 5. 
and reverently.’ See Robertson, Now ^ For these see the Tonal in Frere, 
to Conform^ pp. 139 and ff. ‘■Can- Use of Saruvi^'voX. II. Appendix. In 
tare missam priscorum phrasi illi the American Book the Venite con- 
dicebantur, qui sine cantu et privatim sists of the first seven verses of Ps. 
celebrabant Card. Bona, Rernm xcv, with Ps, xcvi, 9 and 13. 


The 

lavitiitory 

and 

Tealmody. 


Arrange- 
ment of ike 
Psalter. 


The 

Lessons and 
Canticles. 

The 

Lessons. 



378 


THE ORDER FOR DAIL F 


L«8sons and 
Canticles. 


First 
Lessons on 
ordinary 
days. 


The Apo- 
crypha, 


the recovery of continuous Bible reading, which had 
been lost in the course of time from the Breviary services, 
was one of the main objects of the revision of the 
Prayer Book : while the appointment of two chapters 
at Morning and Evening Prayer, one from the Old, and 
one from the New Testament, was itself a return to 
primitive custom.^ 

For the First Lessons on ordinary days the course 
begins at the beginning of the year with Genesis, and 
takes the books of the Old Testament in their order, 
omitting, however, chapters and books, which for this 
purpose are less useful. Isaiah is not read in its order, 
but is reserved for the season of Advent, on the ground 
that he is ‘ the Gospel Prophet,' and that his book con- 
tains the clearest prophecies of Christ. 

In the Kalendars of 1561 and i66i,and down to 1872, 
there were above fifty days for which Lessons were ap- 
pointed from the Apocryphal books. These are read, as 
they have been read in the Western Church since the 
fourth century, ' for example of life and instruction of 
manners, but not applied to establish any doctrine.'^ 
The new Lectionary has Lessons from the books of 
Wisdom, Ecclesiasticus, and Baruch, for twenty-one days.^ 

The first Lessons appointed for Sundays form a 


^ S. Justin Martyr shows that at the up to 1661, directions had been given 
Eucharist in the second century ‘ the as to the singing of the Lessons at the 
writings of the Prophets and Apostles’ Morning and Evening Prayer and ot 
were read. ApoL § 67 ; see p. 507. the Epistle and Gospel at the Eucha- 
And for the Early Hour Ser^nces cp. rist. These were then omitted partly 
Cassian, Inst, Cosnob. ii. 6 : ‘ quibus perhaps because of Puritan objections 
[psalmis] lectionesgeminas adjungen- (see p. 65) but more probably because 
tes, id est unam veteris et aliam the traditional method had been for- 
novi Testamenti. . . .’ gotten. No directions are given in 

^ Hieron. Prologns in Libras Salo- either Clifford’s ‘ Brief directions ’ 
monis^ 0 pp. vol. I. p. 692, ed. Paris, prefixed to his book The Divme 
1624. See the Sixth Article, and Services, or in Edward Lowe’s Sho7't 
Gibson’s commentary on it in The Directions, which are the two books 
Thirty-nim Articles. which carried over the Cathedral 

^ Ixx all editions of the Prayer Book traditioi)§ to the Restoration period ; 



MORNING AND EVENING PRAYER. 


379 


distinct yearly course of selected chapters from the Old 
Testament These are taken from Isaiah during Advent 
and Epiphany, and from the Books of Job and Proverbs 
for the last three Sundays after Epiphany. Genesis is 
begun on Septuagesima Sunday, which is the first step 
in the preparation for Lent, and the point at which the 
Sundays begin to be reckoned with reference to the 
coming Easter. This book, relating the original of our 
misery by the sin of Adam, and the judgment of God 
upon the world, has been read during Lent, as part of 
the instruction of Catechumen.s, from very early times in 
the Christian Church.^ The selections then proceed 
through the Historical and Prophetical Books. 

Another course is provided for Holy Days : proper 
chapters are appointed, usually for the First and the 
Second Lesson, which are suited to the Commemoration, 
either prophetical of it, or, if possible, relating the history 
of it.2 

The Second Lessons are always taken from the New 
Testament, so that, with the exception of the Revela- 
tion, it is read through twice in the year. The order is 
interrupted only on certain Holy Days which have their 
own proper history, appointed to be read. 

It is probable that, from very ancient time.s, Psalms or 
Canticles have been intermingled with the reading of 


The 

LeMone tLnd 
Canticles. 

First 

Lessons for 
Sundays. 


Lessons for 
Holy Days 


The Second 
Lessons. 


The Can' 
tides. 


and Bishop Wren records that the cision^ Epiphany^ See.) no Lessons 
Lessons, Epistle and Gospel were in are appointed in the Kalendar ; and 
his day nowhere sung. Fragni. therefore on those days, and like- 
llhist. 58. wise on the moveable festivals and 

^ Chrysost. Hofn. vii. ad Pop. fasts (such as Holy Week, Ascen- 
Antioch. 0 pp. II. p. 100, ed. Par, sion Day, &c.), reference must be 
1838. Migne P.G. XLIX. 92. It is made to the Table of Lessons proper 
still so read in the Byzantine, Am- for Holy Days. But when a saint’s 
brosian, and Mozarahic rites- day falls on a Sunday, the case 

® There can be no difficulty in technically known as ‘occurrence,’ 
determining what should be read on the precedence may be r^ulated by 
Holy Days when they fall in the week, the table given ^above, p. 346. 

For the fixed festivals (e.g. Circum- 



38Q 


THE ORDER FOR DAILY 


The 

[lessons and 
Canticles. 


Te Deitm 
laiidamns. 


Its Author. 


Scripture in the public service, at the Hour Services, as 
well as at the Eucharist, but as a rule these were variable 
from day to day. In the Latin Mattins each of the 
Lessons was followed by a Respond : these elaborate 
compositions for solo and chorus, set to words appro- 
priate to the Lessons themselves or to the occasion, 
formed the bulk of the Roman chant {cantilena Romaiid) 
which was welcomed with such enthusiasm and sung 
with such skill when introduced by the Roman mission 
to England. Unfortunately it was too elaborate and 
magnificent for a popular and congregational service, and 
consequently the whole of this rich treasure had to be 
sacrificed and excluded from the Prayer Book. The 
principle, however, was maintained of singing alternately 
with reading, and fixed canticles or hymns were ap- 
pointed after each lesson. The first of these is the 
hymn Te Deitm laiidamns. In the Breviary it is called 
the ' Psalm Te Deitm^ or the ‘ Canticle of Ambrose and 
Augustine,’ from the old legend, that, at the baptism of 
S. Augustine by S. Ambrose, it was impi'ovised and sung 
alternately by the two saints by inspiration. Recent 
researches have discovered the real author in Niceta, 
missionary Bishop of Remesiana in Dacia at the end of 
the fourth century. There is no extant testimony to its 
use earlier than the Rule of S. Benet : by that time it 
was commonly known throughout Western Christendom, 
and sung at the end of the night-ofifice. The rubric of 
the Sarum Breviary appointed it at Mattins on Sundays 
and Festivals, except in Advent, from Septuagesima to 
Easter, and on some other days. In 1549 it was ordered 
to be used ^ daily thi'oughoui the year except in Lentl when 
its place was to be taken by Bcnedicite?' The exception 

^ The Benedktus es doinine, the sung daily in Lent according to that 
Mozarabic form of Bemdicite, is use. 



MORNING AND EVENING FRA YER. 


3S1 


was omitted in the rubric of Edward^s Second Prayer 
Book, but the Benedicite was retained as an alternative. 

The following is the Latin original, taken from the 
printed Sarum Breviary, which gives the text in a form 
which modern research seems to show to be very 
generally correct, except in the case of the one word 
7 iumerari in v. 21. This has no MS. authority at all, and 
only appeared by mistake for mtmerari for the first time 
in the Breviary of 1491 ; it was, however, unfortunately 
accepted by the Revisers of the Prayer Book, and has 
left its mark there.^ 


The 

Iiesftons and 
Gaaticles, 


1 Te Deum laudamus, 

te Dominum confitemur : 

2 Te asternum Patrem 

omnis terra veneratur. 

3 Tibi omnes Angel i, 

tibi coeli et universse potestates, 

4 Tibi Cherubin et Serapbin 

incessabili voce proclainant : 

5 Sanctus, Sanctus, Sanctus ; Dominus Deus Sabaoth : 

6 Pleni sunt coeli et terra majestatis glorias tuas. 

7 Te gloriosus Apostolorum chorus,^ 

8 Te Prophetarum laudabilis numerus, 

9 Te Martyrum candidatus laudat exercitus. 

10 Te per orbem terrarum sancta confitetur ecclesia ; 

1 1 Patrem immensae majestatis ; 

12 Venerandum tuum verum et unicum Filium ; 

13 Sanctum quoque Paraclytum Spiritum. 

14 Tu Rex glorise Christe,^ 

15 Tu Patris sempiternus es Filius. 

16 Tu ad liberandum suscepturus hominem, 

non horruisti virginis uterum. 

^ There is also an important vari- apostolorum gloriosus chorus : illic 
ation in verse 16, Tu ad liberandum prophetarum exultantium numerus : 
mundum stiscepisti hominem : but illic martyrum innumerabilis popu- 
this is now recognised to be probably lus...’ 

an Irish emendation. ^ See Wordsworth, Te Deum 

^ Cp. S. Cyprian. De Mortalilate^ (S.P.C.K.) 
c. 26 (ed. llartel, i. 313): ‘Illic 



382 


THE ORDER FOR DAILY 


The 

Lessons and 
Canticles. 


17 Tu, devicto mortis aculeo, 

aperuisti credentibus regna coelorum. 

18 Tu ad dexteram Dei sedes in gloria Patris. 

19 Judex crederis esse venturus. 

20 Te ergo qusesumus, famulis tuis subveni, 

quos pretioso sanguine redemisti. 

21 Sterna fac cum sanctis tuis 

in gloria numerari. 


22 Salvum fac populum tuum Domine ; et benedic hsereditati tum.'^ 

23 Et rege eos : et extolle illqs usque in asternum. 

24 Per singulos dies benedicimus te : 

25 Et laudamus nomen tuum in smculum et in saeculum saeculi.^ 

26 Dignare Domine die isto: sine peccato nos custodire. ^ 

27 Miserere nostri Domine : miserere nostri.^ 

28 Fiat misericordia tua Domine super nos : quemadmodum 

speravimus in te.® 

29 In te Domine speravi : non confundar in seternum. 


The hymn contains many phrases which are familiar 
from their occurrence elsewhere : a specially large part 
of the language is akin to the contestationes^ or prefaces 
in Gallican liturgies.® The verses from 22 onward do 
not properly form part of the hymn/ but were originally 
suffrages ® in the form of versicle and response appended 
to it : many of these still appear in the like relation to 
the Gloria in excelsis in the Eastern office ^ in a position 


^ From ?s. xxvii. 9 (Vulgate). 

2 (24, 25) Ps. cxliv. 2. The first 
of the versicles after the Ad^a iv 
vipiorrois — Kad' iKaCTrjv 7]fji4pav 
iX)\oyi\cca < 76 , kolL alvicrca rh 
ffov €ts Tor txlS>va Kal els rhv al&va 
rod aluuos. Horolo^^ion^ p. 70 * 

2 (26) The second Greek versicle : 

— Kara^icaroVi Kvpie, iv rfj 
ra^Tp apafxapT'fiTovs <(>u\ax&pi^<!U pfias, 

^ (27) Ps. cxxii. 3. 

® (28) Ps. xxxii. 22. The fourth 
Greek versicle : — Teyoiro ,Kt'pi6, rh 
$\€6$ coxf i(f>' ^ixdsj Kaddirep 
apLCV iTrl ae. 


® See Burn, Introduction to the 
Creeds, pp. 265 — 272. 

^ Some MSS. indeed do not con- 
tain them, and the fact is confirmed 
by the evidence of literary style (see 
Burn, pp. 248 and ff.), and of the 
music, which ended at the same 
point. {Set Diet. Hynm. Xl3r.) 

® For the history of suffrages, see 
below, pp. 386 and 392. 

^ This has been a morning hymn 
since the fourth century. See Aposi. 
Const, vii, 47, and Pseudo- Athana- 
sius De virginiiate, 20 : Migne, 
P,G, XXXV I li. 275. 



MORNING AND EVENING PEA YER. 


383 


analogous to that now held by the Te Deuvi in the West^ 
This suggests the possibility that originally in the West 
the same was the case, but that when the Gloria in 
excelsis was transferred to the Mass, the Te Deum was 
put in to fill the vacant place at Mattins.^ 

The hymn thus falls into two parts with an appendix : 
the first part is twofold, comprising {a) a section, analo- 
gous to the Preface and Sanctiis in the liturgy, setting 
forth the praise of God the Father, and {V) a section 
which expresses the Church's chorus of homage to the 
blessed Trinity ; the second part commemorates, like the 
liturgy, the work of redemption through Christ, and 
bases thereon a prayer to Him for help ; while the 
appendix contains the versicles.^ 

The ' hymn,' or ‘ Psalm Benedicite', or the ‘ Song of the 
Three Children,’ is a part of the Greek addition to the 
third chapter of Daniel. It was commonly sung among 
the morning psalms in the fourth century,^ and some 
writers of that age speak of it as Scripture.^ S. Benet 
prescribed it in his Rule under the name Benedictiones^ 
and it reappears in the later Gallican Rules. Thus it found 
a place both in the Roman and the monastic office among 
the Psalms of Lauds, being specially allotted to Sunday. 


The 

iMmus and 
Canticles. 


Benedicite. 


^ These verses from the Psalms /- r. chapter xi. Dowden, IVorl- 
are taken from S. Jerome’s revision, manship, ch. vii. 
which came into use in Gaul about ^ Pseudo- Athanasius, De Virgint- 
the end of the fourth century. This fate. he. Ruffin. Adv. Hieron. Lib- 
makes the beginning of the fifth ii. inter 0 pp. Hieron. (ix. p. 155 ?®* 
century the earliest date for these ed. Paris, 1623) iv. 448, ed. Bened. 
additions. In the body of the hymn Paris, 1706 ; Chrysost. Quod nemo 
it is the pre-Hieronymian version Mditur^ xvL Migne, P.G. LI. 477. 
which is quoted, e.g. verse 17 acuho ® Cyprian. De Oral Dorn. § 34. 
not stimuli) in i. Cor xv. 55. (ed. Hartel, i. 292) j Chrysost. Horn. 

2 Cesarius prescribes both iv. ad. Pop. Ant. §3; rhs Upas 

and Gloria in excelsis with its capi- ka^ivas aviirefiTov Migne, 

tellum or versicle. Regula ad mon. y>.a XLix. 63. Jerome and Theo- 
xxi. in Migne P L. LXVII. 1162, and doret expound it : Ruffinus(^?^A lc.\ 
fuller provision in the Regula xi. is very severe upon Jerome for deny- 
printed in Acta SS. Jan. 12. ing its canonicity. _ 

^ For the whole subject see Burn, ** Cap. xii. Migne, P.Z^ Lxvi. 

444- 



384 


THE ORDER FOR DAILY 


ins It is easy thus to account fo'r its selection as an alterna- 
Cannes, Dcum \ Mattins, being ended with Te Deum^ 

were immediately followed by Lauds, beginning with 
Psalms, among which this Canticle was sung.^ In 1549 
it was ordered to be used instead of Te Deum during 
Lent In 1552 when a Psalm was added as an alter- 
native to each Canticle, the rubrics concerning Te Deum 
and Benedicite were altered, as it appears, for uniformity, 
and these Canticles were to be used at discretion, without 
being limited to particular seasons. 

They are the only portions of the kind, appointed in 
the English Prayer Book, which are not taken out of 
canonical Scripture. Benedicite is especially suitable to 
the first Lessons of some particular days {e.g. Septua- 


Tke Second 
Lesson, 


gesima Sunday and the twenty-first Sunday after 
Trinity), or as a substitute for Te Deum on Sundays 
during Lent ; but its use on week-days in Lent is no 
longer required by the rubric, and it is not in itself as 
suitable for such a position as Te Deum,, which contains 
humble prayer as well as joyful worship. 

In the old office, there had been a short portion of 
Scripture called the Capitulum or Chapter, read after the 
psalms of Lauds. It was rarely more than a single 
verse, generally a text from the Epistle of the day. It 
was rejected from the Breviary by Quignon, as part of 
his scheme of real continuous Bible reading, and in the 


^ The^ pointing wa^s altered in invocations. No Gloria Patri was 
transferring it to the Prayer Book, sung, but in place of it the verse 
and a return was made to old custom Benedicavius Palre?n et Filhmi cum 
as represented, by the Bangor spiritu sancto : latidamuSi &c., with 
Antiphonerx in the later mediaeval verse 56 of Dan. iii. (modified) as a 
method the refrain was sung only closing verse. The BenedicUe ap- 
after the first verse, the last verse peared in this form in English 
and the two intermediate verses Primers and in services preparatory 
concerning the ‘ the earth ’ and to the Prayer Book. Journ. TheoL 
‘Israel.’ In other cases each verse St, i. 238. 
was composed simply of a pair of 



MORNING AND EVENING ERA YER. 


3S5 


reformed English service, a chapter from the New 
Testament was appointed instead of it to be read as a 
Second Lesson : thus, in the present arrangement of the 
Lectionary, the New Testament is read through (except 
The Revelation), once in the Morning, and once in the 
Evening Service. 

The Chapter at Lauds, in the old offices, was 
followed by the Gospel Canticle which is still used after 
the Second Lesson. The three Gospel Canticles had 
been appended to the Psalter as the Hymn-book of the 
Church, together with the Old Testament Canticles, at 
least as early as the middle of the IVth century, and 
they figure in this position in the Codex Alexandrinus 
belonging to the Vth century. The assignment of Bene- j 
dictus to this position as the climax of Lauds is ascribed, 
but not very confidently, to S. Benet.^ At any rate when 
once so placed it has not moved. It was called in the 
Sarum Breviary the ‘ Psalm Benedictus^ or the ‘ Song 
of the prophet Zacharias/ In one edition of Edward’s 
First Prayer Book, the rubric directing its use ' through- 
out the ivhole year' describes it as a ‘ Thanksgiving for 
the performance of Gods promises! And as by singing Te 
Deum after the Lesson from the Old Testament we 
declare that the ancient promises were fulfilled in the 
incarnation and atonement of the Saviour, and ac- 
knowledge the glory of the eternal Trinity ; so, after 
the Lesson from the histories of the New Testament, we 
praise God for the fulfilment of His promises, in the 
inspired words of the father of John the Baptist, which 
may almost be called one of the earliest Christian 
hymns. 

At the revision in 1552 the looth Psalm was added in 
this place, to be used instead of Benedictus, It is clear 


The 

LesBons aiul 
Canticles. 


Benedictus. 


Jubilate 

Dto. 


1 Baamer, 177. Grancolas, Cmtimeni in Brev. Rom, i. 33. 



386 


THE ORDER FOR DAILY 


Tie 

LeasoxLs and 
Canticles. 


however both from the history of its appointment, and 
the words of the rubric, that Benedictus should always 
be used, ^ except zvJmi that shall happen to be read in the 
Chapter for the day, or for the Gospel 07 i S. John 
Baptist’s day! 


§ 5. The Suffrages and Collects, 


In the early forms of the Hour Services appropriate 
Collects were said at the close of each Psalm or 
Canticle and the service ended when the Psalmody and 
Lessons ended. This custom however disappeared, 
and perhaps by way of compensation short prayers, 
called Capitella, were added at the end for various pur- 
poses in the form of versicle and response. Some such 
prayers have already come under notice in dealing with 
Te Deum, Those at the* end of the Gallican services 
formed in their old shape a developed litany of inter- 
cession and prayer, and at a later date they were com- 
bined with the Kyrie, Lord’s Prayer and Creed, and 
ultimately adopted by the Roman rite. 

This scheme of ‘ suffrages ’ was taken over from the 
Sarum service into the First Prayer Book, but in 1552 
the Creed was taken out of this place and prefixed to 
the suffrages to be said aloud by all It will be best 
therefore first to deal with the Creed and then to return 
to the question of the suffrages. 

The Creed, ^ belongs properly to the Baptism Service : 

^ Called from the first word, Credo, Frankish Bishop of the middle of the 
in the Latin Church, as the Lord’s eighth century : but the general 
'Prs.yer was called RaUrnosUr, and the statement, that the Creed is a body 
Psalms were known by the opening of doctrine collected by the Apostles, 
words. The legend that the Apostles, is as old as the fourth century. The 
before they separated from Jerusalem, Creed is also called (rv^^oXov, sym- 
compiled the Creed called by their bohtm — a proof of authenticity, or a 
name, each one contributing a clause, mark of recognition, as a seal-ring, a 
may be dismissed from serious history, watchword — the proof of orthodoxy : 
It first appears in Pirminius, a — some have derived this name from 



MORNING AND E VENING PR A YER. 387 ‘ 

it was taught beforehand to the catechumens as the 
symbol of the Church’s faith and rehearsed by them in 
the hearing of the faithful at their baptism. This 
appears to have been the earliest use of the forms which 
are still extant of the confessions of faith of various 
churches or dioceses. 

The confession of faith in order to baptism was at 
first of the simplest kind : ‘ I believe that Jesus Christ is 
the Son of God.’ ^ But early heresies made it necessary 
to introduce more exact definitions, and to formulate 
creeds dealing with the Three persons of the Blessed 
Trinity in accordance with the Baptismal formula. 

Hence we have clear signs of a creed as early as 
Aristides the Apologist, 2 {chxa 140), and again, to- 
wards the end of the second century, a declaration 
by Irenseus^ of the faith received from the Apostles 
and their disciples, and also by Tertullian,^ in the 
shape of an enlargement of some articles of the Creed. 

What is called the Apostles' Creed is the old Roman ctTed!^ 
baptismal creed ; it is first definitely cited by 

Marcellus of Ancyra in 341 in an early form, and is 
foundagain fifty years later in the exposition of Ruffinus^ 
of Aquileia : but it took shape as early as the middle of 
the second century. Enlarged subsequently under Gal- 
lican influence, it did not reach its present form till 
the Vllth or Vlllth century,® What is called the 

the legend above-mentioned (quasi practice of the early Church. 

(Tvfj.^oX'ff, collatio), as the joint con- ^ Apology (Camb. Texts and 

tribution of the Apostles, or as the Studies), p- 25. 

sum of the Scriptural narrative (Cas- * Iren. A(lu. Ncer. i. c. 10. • 

Sian, De Imam. Lib. vi. c. 3). See ^ Tertull. De Prescript, adv. Ha- 
for this and for the whole subject reticosy 13. Bum, pp. tf. ^ 

Bum’s Introduction to the Creeds y pp. ^ This Commentary of Rumnus is 

282 and ff. and passimy and Sanday printed in Heurtley De Fide et Sym- 
in /ourn. TheoL Stud. l. 3. boloy pp. I2X andff., with many others 

I Acts viii. 37. The passage is an of the ancient forms of Creed, 
interpolation, but it shows that a ® See Gibson, Articles Np. viii. 
baptismal confession of faith was the for a good account of the Creeds, . 

C C 2 ’ 



388 


THE ORDER FOR DAILY 


The SulErages 
and Collects 


Nicene 

Creed 


Athanasian 

Creed, 


Public 

Repetition of 
the Nicene 
Creed 


began in the 
East^ 


Nicene Creed is not the creed accepted at the Council 
of Nicaea, but the baptismal creed of the Church of 
Jerusalem modified through the insertion by S. Cyril 
of the dogmatic terms sanctioned at Nicaea (325); 
it was probably accepted as proof of S. Cyril’s ortho- 
doxy by the Council assembled at Constantinople (381), 
which also reaffirmed the original creed of the Nicene 
Council. Both of these forms, the original Nicene and 
the Cyrillian Nicene, were received by the Fourth General 
Council at Chalcedon (451); and from that date the 
latter ousted the former, and the present creed, accepted 
by councils and called Nicene, appears to have become 
general This is still the Creed of the Eastern Church. 

The Qiticitnqite vulty or ‘ Confession of our Christian 
Faith, commonly called The Creed of St. Athanasius,’ has 
been the subject of much discussion, as to the date of 
its composition, the value of its dogmatic definitions, and 
the position given to it in the Prayer Book. It is not a 
creed in the sense in which those hitherto men- 
tioned are creeds ; it is rather a confession of faith 
which was written in Southern Gaul early in the Vth 
century, and it has been used by the Western Church as 
a Canticle since the Vlllth century,^ 

The transference of the Creed from the Baptismal 
office for use in other services as well began in the 
East. The constant repetition of the Creed in the 
Eucharistic Office was first ordered as a safeguard against 
the Arian heresy, by Peter, called the Fuller, bishop 
of Antioch {circa 471) ^ ; Alexandria followed suit soon 
after, and the example was also followed by Timothy, 
bishop of Constantinople (Sii),^ where till that date the 


^ Baumer, 254. ® Ibid. p. 57 ^ : Tipt&eos rh tS>v 

^ Theodor. Lector. Hist. Lib. il. rpiaKocrlay Se/ca /cal 6kt^ Tcarepcov 
p. 5S2 : Uerpov (pTjcrl rhy Kva(l>4a.,.4v rrjs -rricrecos crvju0o\oy k(x, 6 * iKdamjv 
Tedcrr) ovvd^eL rh avfjL0oKov KfyetrBcu. crvva^Lv XiyeaBai Trap€ffKeva(r€y, 



MORNING AND EVENING PRAYER, 3^9 

Creed had been recited at the Liturgy only on Maundy 
Thursday. At first the original Nicene Creed was in 
use in the East, but it gave way before the present Creed, 
as did also all local forms of creed. Of the Latin ccndsp'cad 

through the 

Churches, that of Spain first adopted this Creed and the 
public use of it, for the same reason that had caused its 
use in the East, viz. to bring the people back to the true 
faith after the Arian Gothic invasion : the third Council 
of Toledo (589)^ ordered that it should be sung aloud 
by the people before the Lord’s Prayer was said.^ The 
custom slowly spread through the Gallican Church for 
the same reason, especially in the time of Charlemagne.^ 

Rome enjoyed the reputation of being free from 
Arianism, and hence had not hitherto introduced the 
Creed into the Liturgy. But at last, under external 
pressure, thesinging of the Nicene Creed was adopted into 
the Roman Liturgy (1014), in order to assimilate the 
use of Rome with that of France and Spain.^ In this 
country at an earlier date the Nicene Creed was sung 
at Mass, being probably received from the Gallican 
Church. 

The Apostles' Creed was said several times over in the 
Sarum daily service. In this country we find it as early 

1 Concil. Tolet in. cap. 2 (Mansi, not the Creed of the 318 Fathers of 
IX. 993) : ‘ Constituit synodus, ut Nicsea, which seems never to have 
per omnes ecclesias Hispanise, vel been used liturgically in the West, 

Gallsecice, secundum formam Orien- though well-known and actuaUy re- 
talium Ecclesiarum, concilii Con- cited as Nicene at Toledo. Gibson, 
stantinopolkani, hoc est centum Artze/eSj I. 25 1. Cp. Bruns, i. 213, 
quinquaginta episcoporum s5nnbo- ^ This position was^ also ordered , 
lum fidei recitetur: ut priusquam by the Emperor Justinian in 568, 
dominica dicatur oratio, voce clara and is probably the original position 
a populo decantetur ; quo et tides in East as well as West. Burn, 1 14, 
vera manifestum testimonium habeat, ^ Walafrid Strabo, De Exordiis^ 
et ad Christi corpus et sanguinem xxiii. (ed. Knopfter, p. 62), but xxii. 
prselibandum pectora populorum tide in Hittorp (Paris, 1624), col. 6S2. 
puriticataaccedant,’ It will be noted ^ Bemo, De quihusdam rebus, li. 

that it is the Cyrillian formula, now in Hittorp, col. 701. Migne P.L, 
called Nicene, but then called Con- cxlii. lo6a- ^ 

stantinopolitan, which was adopted. 



390 


THE ORDER FOR DAILY 


The Siifirages 
and Ck>Uect3. 


The Aiha- 
naszan 
Creed sung 
publicly. 


as the Anglo-Saxon times in the suffrages of Prime and 
Compline ; ^ and it is from this use of it that it has come 
into its present position in the Prayer Book ; like the 
Lord’s Prayer, it was said privately through, and then 
the last two clauses were repeated aloud in the form 
of a versicle and response. 

In 1549 Creed was retained in English ^ among 
the suffrages, the rubric ordered that the priest ^ should 
say it with a loud voice, but the old treatment of the last 
clauses was retained in the case of the Lord’s Prayer 
with the usual musical inflection. In 1552 this order 
and method was given up in favour of that now in use. 
The object clearly was to gain for the Hours a public 
recitation of the Creed by all, similar to that prevailing 
in the Liturgy.^ 

Till then the only profession of faith that was sung 
publicly in the Hour Services was the Quicunque. In 
the Sarum Breviary it was appointed to be sung daily at 
Prime after the Psalms, and before the Prayers, and, as 
has been stated already, this use goes back tj) the 
Vlllth century. The later tendency has been to restrict 
its use. Quignon, in his reformed Breviary, appointed 
the Athanasian Creed on Sundays, and the Apostles’ 
Creed on weekdays.^ In the Tridentine Breviary it is 
ordered to be used on Sundays only. In the American 
book it is omitted altogether.® 


^ Thomson, Select Monuments^ . . . everlasting. Then, Our Father 
142, 202; Durham Rituale (Sur- . . . against us. Priest: And lead 
teesSoc.), 166, 181. us not into temptation. Answer: 

^ See English versions of the Creed, But deliver us from evil. Amen, 
belonging to the thirteenth, four- In the American book permission 
teenth and fifteenth 'centuries, in is given to use the words, ‘ He went 
Maskell, Mon. Ritl ir. pp. 240 and into the place of departed spirits,’ 
flf. [rir. pp. 251 and ff.]. And Dow- instead of * He descended into hell’ 
den, Workmanships pp. 95 and ff. 5 Brev. Quignon, ^ pp- 3, 24. 

* The rubric in Merbecke is The ® And the Nicene Creed may be 
qiiere with the priest^ followed by said in place of the Apostles’ Creed 
the Cr<=‘ed in full I believe in God at Morning or Evening Prayer, 



MORNING AND EVENING PRAYER. 


391 


In 1549 the Athanasian Creed was appointed to be 
sung or said after Benedictus upon the six festivals of 
Christmas, Epiphany, Easter, Ascension, Pentecost, and 
Trinity. In 1552 seven Saints' days were added to 
these six festivals; so that this Confession of oiir Christian 
faith ^ should be used at intervals of about a month 
throughout the year. 

Both minister and people are directed to sing or say 
the Creeds, because they are the profession of every 
person present. They are to be repeated stayiding, to 
express our resolution to hold fast the true faith. The 
custom, prevalent in many churches, of turning to the 
East while repeating the Creed, has no rubrical authority 
nor any pre- Reformation precedent^ It was begun in 
Caroline times, partly in imitation of the practice of the 
Jews, who always turned their faces in the direction of 
Jerusalem, towards the mercy seat of the holy temple, 
when they prayed, and partly in imitation of the early 
Christian ceremonies of Baptism, in which it was usual 
for the catechumens to renounce the devil with their faces 
to the West, and then turn to the East to make their 
covenant with Christ : the East, or region of the rising 
sun, being the source of light Hence the turning to- 
wards the East became associated with Christian worship 
generally from early times, but not till quite recently 
in any special sense with the daily recitation of the 
Creed.^ 

Bowing at the name of Jesus has been retained in 

^ The addition, ccmnimly called the old ways are the turning for the 
the Creed of St. Athanasius, was Gloria patri and the Gloria in exceh 
made in r66i, and also the explicit sis. IJierurg. Angl. 59, 366. There 
directions that it was to be said in- is less reason for turning at the 
stead of the Apostles* Creed, and by Nicene Creed than at the Apostles’ 
the Minister and people standing. Creed, and none at all for turning 

^^or the Sarum rules for turning at the Quicunque. 
to theEast, seeFrere, ^ Cp. Antiq. xni. 8, 

I. xvii. (13). The true survivals of § 15. 


The SufEraee* 
ajad CoUecw. 


Ceremonies 
obserz’cd in 
repeating 
Creeds : 
standing, 
turning to 
the East, 


and bowing 
ai the name 
of Jesns. 



392 


THE ORDER FOR DAILY 


repeating tlie Creed, even where it has been given up on 
other occasions, as a symbol of adoration of the Divine 
Saviour 1 The i8th Canon (1603) gives the meaning of 
this custom, and prescribes the bowing generally, and 
not only in the Creed.® 

It has already been pointed out that the suffrages 
were in their origin a long and developed litany of in- 
tercession. The capitella were either triple, each con- 
sisting of a bidding, followed by a versicle and response, 
or else duple, each consisting of a bidding and a single 
response. In their fullest extant Western form they 
contain sixteen petitions of the first type. The first is 

Let us pray for every condition in the Church. 

Let thy priests be clothed with righteousness. 

And thy saints sing with joyfulness. 

Others follow in the same form ‘ for our pastors, the 
King, his children, our Abbat, the whole Catholic people, 
our brothers and sisters, for peace, for travellers by land, 
by sea, persecutors and slanderers, quarrelsome, penitents, 
almsgivers, the sick, the faithful departed,’ (with a second 
versicle and response), followed by four clauses ‘ for our 
sins and negligences,’ and three ‘for our absent 
brethren.’ ® Shorter collections of the same sort existed 
side by side with this, besides those for Prime and Com- 
pline which contained also the Apostles’ Creed. The 

^ See Ellicott and lAghtfoot’s whom alone all the mercies, graces, 
notes on Phil- ii. lo. and promises of God to mankind, 

2 ‘ When in time of Divine Ser- for this life and the life to come, are 
vice the Lord Jesus shall be men- fully and wholly comprised.’ The 
tioned, due and lowly reverence same order was given in Queen 
shall be done by all persons present, Elizabeth’s Injunction Lii. (i 559 ) ^ 
as it hath been accustomed, testifying Cardwell, Doc. Ann. XLiii. § 52. 

I by these outward ceremonies and ® From a Rheims Psalter (882 — 
gestures their inward humility, 885) at Corpus Christi Coll. Camb. 
Christian resolution, and due acknow- MS. 272, printed with additions 
ledgment that the Lord Jesus Christ, from other sources in Baumer, 
the true and eternal Son of God, is p. 611, 
the only Saviour of the world, in 


The BniErages 
and Collect. 


The 

Suffrages. 



MORNING AND EVENING PRAYER. 


393 


Roman service at this period ended as it seems with 
Kyrie ^ and Lord’s Prayer, ^ and when there were appended 
to it such Gallican collections of the two kinds of the 
capitella fused together, there developed a regular type 
of suffrages, consisting of (i) Kyrie eleison (ii) Pater 
noster^ (iii) more or fewer versicles and responses (the 
biddings of the triple capitella for uniformity’s sake 
being usually dropped), and finally, as the climax, (iv) a 
collect. This scheme reappears constantly throughout 
the later mediaeval services. In the Sarum Breviary 
two such forms were in use: (i) the schemes at Prime 
and Compline, which though differing in detail were 
alike in outline and use; (ii) the ferial suffrages used 
before the collect on ferias at all the other Day-Hours.^ 
In our present form, the mutual salutation of minister 
and people, which is of primitive if not Apostolic origin,^ 
together with the invitation to prayer, instead of intro- 
ducing the collect as in the old suffrages, introduces the 
suffrages themselves. In its present position it marks' 
the transition to a new section of the service, and is 


The SnlEra^ 
and Collects. 


The Saluta- 
tion. 


^ This expression was in its origin 
heathen. Arrian in the second cen- 
tury [Comment. Epicteti ii. 7) says, 
‘ riiv Behv iviKaXovfM^voi 
ai/Tovj Kvpie i\47j(roy, cvlffTpeypty pot 

i^€kd€ 7 y.* Evidence for its Christian 
use does not appear till the IVth 
century and then at the Liturgy and 
in the East : Apost. Const, viii. 6, i.e. 
the Ektene (see below, p. 407) and 
Peregr. Silv. xxiv. 5. It was spread- 
ing from Rome through the West in 
connexion with the Hours also early 
in the Vlth century. See Council 
ofVaison, Canon III. (529), Bruns, 
ii. 184. The Gallican Rule of 
Aurelian [c. 550) (Migne, P.L.., 
Lxviii. 93) agreed with the Italian 
Rule (A S. Benet in prescribing it, 
and made an advance upon previous 
regulations since it prescribed Kyrie , 
not only at Evensong, Mass, and 


I^uds, but at all the Hours. All 
this suggests that the Kyrie was 
somewhat of a novelty, and that its 
introduction to the West was proba- 
bly not anterior to the middle of the 
Vth century. See Kyrie eleison^ by 
Edra. Bishop (reprinted from the 
Downside Review^ Dec., 1899, ^.nd 
March, 1900) ; also Baumer, 128, 

154- 

Joh. Diaconus, DeEcdesia Late- 
ranensi, vii. Migne P.L. cxciv. 
The addition of the collect from the 
Mass was of later date. See below, 

p. 396. 

® Bishop, Lc., p. 15. 

^ Cp. Ruth, ii. 4; John, xx. 19, 
26. The Greek form is, EipitPr} 
iraerx. Kcrl fJLera Trviv{j.ar 6 s <Tcv. See 
Chrysost. Horn. HI. m Coloss. 
Migne, P.G. LXXil. 322. 



394 


THE ORDER FOR DAILY 


The SuBra.!;^ 
and Collects. 


The Lesser 
Litanys 


The 

Fersicles, 


a prayer that God will hear the joint petitions of 
minister and people in the Versicles, and of the 
minister as the voice of the people in the Collects that 
follow. 

The Lesser Litany is the prelude to the Prayer^ as 
the Doxology in its present connexion in our service 
may be said to be the prelude to the Praise of the 
service.^ Being addressed to each person of the Holy 
Trinity, by its three clauses, it fixes the object of 
Christian worship. In the old Latin Offices the Greek 
words Kyrie eleison were retained here, as at Mass, and 
each clause was usually thrice repeated. The direc- 
tion that the priest shall stand to say the Versicles and 
Collect is continued from the mediaeval rubric.^ The 
Versicles seem to have been taken not directly from the 
suffrages of the Breviary, either those said daily at 
Prime and Compline, or those said at Lauds, the Lesser 
Hours, and Evensong on ferias, but rather from the 
following similar selection which was used in the form 
of ‘ Bidding the Bedes,' and was probably better known 
to the people at large than either of the forms in the 
Breviary : ^ — 

Ostende nobis, Domine, misericordiam tuam : 

Et salutare tuum da nobis. 

Sacerdotes tui induantur justitiam : 

Et sancti tui exultent. 

Domine, salvum fac regem : 

Et exaudi nos in die qua invocaverimus te. 

^ Historically speaking, its ration- refer not to the officiant but to the 
ale is something quite different. See people : they are not inserted in the 
above, p. 393. similar position at Evening Prayer. 

® The officiant stood up only for Such directions for the people were 
the latter part of the ferial suffrages necessitated by the breach of tradition 
and for the Collect : at other times, caused through the Great Rebellion 
when the ferial suffrageswere not used, and the suppression of the Prayer 
every one remained standing till the Book. Cp. p. 583. 
end of the service and there was no ® Sartim Processions (Ed. Words- 
kneeling. The ^ words introduced worth), p. 23. Maskell, Mon. RzL 
into the rubric of 1661, all kneelings HI. 343 [402]. 



MORNING AND EVENING PRAYER. 


395 


Salvos fac servos tuos et ancillas tuas : 

D online, Deus mens, sperantes in te. 
Salvum fac populum tuum, Domine. 

Et benedic hsereditati tuse. 

Domine, fiat pax in virtute tua : 

Et abundantia in turribus tuis. 
Domine, exaudi orationem meam : 

Et clamor mens ad te veniat. 
Dominus vobiscum 

Et cum spiritu tuo. 

Oremus. 


These Versicles except the fourth and the last of the 
series, form our present suffrages : some alterations have 
been introduced from the text of the Psalms, from which 
they were originally taken, ^ the second and third pair 
have been transposed, the fifth versicle is used in the 
shorter of the two forms in which it appears. The idea 
of the sixth is kept, but in view of the collect for peace 
which is to follow the old antiphon which was used with 
it in the "memorial for peace’ is substituted for the 
regular versicle.^ Similarly, in view of the collect for 
grace which is to follow, a new versicle and response is 
made and put in place of the Domine exaudi which in 
the old series paved the way for the collect, and is still 
retained in that position in the suffrages of Confirmation, 


1 Ps. Ixxxv. 7 , XX. 9 ; cxxxii. 9 ; 
xxviii. 9 ; li. to, li. 

2 Maskell’s Prymer {circ. 1400), 
Mon. Rit II. p. 35 [ill. 38]- King’s 
Primer (iS 45 ), p* 4^95 ed. Burton. 
The connexion between this petition 
and its jresponse is not very obvious 
at first sight : the former evidently 
supposes a state of war (and war 
seldom ceased in the rude times in 
which this antiphon was framed) ; 
while the latter implies that God 
alone can give the victory which will 
secure peace as its result. The 
American Prayer Book formerly 
omitted all but the first and the last 


pairs, but the recent revision has re- 
placed all these Versicles in the 
Evening Prayer, giving a new re- 
sponse to the petitioh for peace, — 
‘For it is Thou, Lord, only that 
makest us dwell in safety.’ The 
Commissioners of 1689 proposed to 
substitute for this response ‘ an 
answer promissory of somewhat on 
the people’s part of keeping God’s 
laws or the like, the old response 
being grounded on the predestinating 
doctrine taken in too strict an ac- 
ceptation.’ See above, p. 209, and 
Cardwell, Conferences^ p. 431. 


The SniEragefl 
aaid CoEectt, 



396 


The SxdErftges 
and Collects. 


The Collects, 


THE ORDER FOR DAILY 



Marriage, the Visitation of the Sick, and the Churching 
of Women. 

A further change has been made in the method of 
saying the Lord^s Prayer. In pre- Reformation times the 
Lesser Litany was said alternately by the choir, the 
Lord’s Prayer was said silently and the officiant only 
began at the penultimate clause, which he said as the 
first versicle, while the choir responded with the last 
clause. Some part of this method was retained in 
1549 : the recitation of the creed as well as the Lord’s 
Prayer was ordered, but in a loud voice : the repetition 
of the final clauses in the form of a versicle and response 
was prescribed in the case of the Lord’s Prayer though 
not (as formerly) in the case of the Creed as well. The 
whole plan was altered in 1552. 

The Collects are not an ancient feature of the Hour 
Services : in early days each psalm was followed by 
private prayer, prostration, and a Collect summing up 
the private petitions : at a later date these disappeared 
and the element of prayer was represented only by the 
suffrages appended to the services other than Nocturns : 
then the Lord’s prayer was added to these and then the 
Collect was borrowed from the Mass -to form their close. 

The Collect for the day occupies in one sense the 
same position in which it occurred in the unreformed 
offices at the end of Lauds ; but in another sense its 
position is different, for it there formed the close of the 
service proper, whether preceded or not by suffrages : the 
Salutation and another Versicle followed and so the 
service ended. But, as has been stated already, on 
many occasions ‘ memorials ’ were added varying from 
time to time. In place of these, two fixed Collects 
were adopted in 1549. The Collect for peace comes 
from the old Memorial for peace, said at the Lauds of 



MORNING AND EVENING PRAYER. 


397 


the Blessed Virgin.’^ The third Collect is the ancient 
ferial Collect for Prime .2 The relation of these to the 
preceding Versicles has already been explained : both 
of them are drawn from old Roman sources. 


§ 6. The Closing Prayers 

Here the Order of Morning Prayer ended until the 
last revision in 1661. All the ‘five prayers’ except the 
second had been since 1559 appended to the Litany, 
and in the Prayer Book for Scotland (1637) a rubric was 
added after the third Collect of Morning and Evening 
Prayer, directing what is almost identical with our pre- 
sent usage.* And in 1661 the present rubric and the 
five prayers were inserted. 

The anthem though not mentioned before had long 
been customary : it was common to sing an anthem or 
Antiphon after some of the services in pre-Reformation 
times, especially to sing one of the anthems of the 
Blessed Virgin after the Prayer ‘ Lighten our darkness,’ 
which ended Compline.* It was natural therefore to do 
the like in the corresponding positions in the Prayer 
Book Services, and it was specially authorised by the 
Elizabethan Injunctions.® 

The earliest form of the Prayer for theKinfs Majesty 
that has yet been discovered occurs in two little books 
which issued from the press of Berthelet, who was King’s 

1 ‘Deus auctor pacis et amator, lowelh the Litany : and if the Litany 
quern nosse vivere, cui servire reg- de not appointed to he said or sung 
nare est : protege ab omnibus im- that mornings then shall next be said 
pugnationibus supplices tuos ; ut qui the Prayer for the Kinfs Majesty, 
in defensione tua confidimus, nullius -with the rest of the prayers following 
hostilitatis arma timeamus. Per.’ at the end of the Litany, and the 
Brev. Sar. i. n. Benediction J 

® See the original oi this, with the * See Use of S arum, ii. 234, 235. 

rest of the service above, p. 265. s injunction XLIX. See above 

^ ‘ After this Collect ended, foU p. 106. 


The SnffraffM 
and Collect 

Collect Jbr 
Peace, 


Prayer for 
the Kinfs 
Majesty, 



398 THE ORDER FOR DAILY 

printer at the end of the reign of Henry VIIL and the 
— beginning of that of Edward VI.^ 

A prayer for the ktnge, 

0 Lorde Jesu Christe, moste high, moste mightie, kyng of kynges, 
lorde of lordes, the onely rular of princis, the very sonne of god, 
on whose ryghte hande syttyng, doest from thy throne beholde all 
the dwellers upon earth : with mooste lowly hertes we beseche the, 
vouchesafe with fauourable regard to behold our most gracious 
soueraigne lorde kyng Henry the Eyght, and so replenysshe hym 
with the grace of thy holy spiritie, that he alway incline to thy wil, 
and walke in thy way. Kepe hym farre of frome ignoraunce, but 
through thy gifte, leat prudence and knowlage alwaie abound in his 
royall hert. So instructe hym, (O LORD lESv) reygnyng upon us in 
erth, that his humaine majestic alway obey thy divyne majestie in 
feare and drede. Indue him plentifully with heauenlygiftes. Graunt 
him in health and welth long to liue. Heape glorie and honoure 
upon hym. Glad hym with the joye of thy countenance. So 
strengthe hym, that he maie vanquishe and ouercome all his and 
our foes, and be drede and feared of al the ennemies of his realme. 
AMEN. 

In the Prayer Books of Edward VI. this prayer was 
not put into the Morning and Evening Service ; it was, 

1 One of these books is entitled this worldty and alwaie to lotige for the 
‘ Psalmes or Prayers taken out of esuerlasty 7 tge felicitee : Collected out of 
holye Scripture f the date on the holy woorks by the most mrtuous ana 
title-page being 1545 (though the graciouse Princesse Katherine^ que 7 ze 
border contains the date 1534), and of Englande, Fraimce^ a 7 id Irelande. 
that in the colophon being July 2, Anno drii, 1545* The colophon 
1545. The book consists of xv. states that this volume was printed 
‘psalms,’ made up of selected pas- by Berthelet, Nov. 6, I 545 * The 
sages from the Psalms and other first portion, containing Queen Kathe- 
parts of Scripture ; at the end these rine’s prayers, is a series of devotional 
are called ^ Finis xv. Psalmorumf sentences: after which comes this 
thus in appearance being intended as prayer for the King : then the prayer 
a devotional substitute for the ‘ xv. for men to say entering into battle : 
Psalms'" of the Primer. After this then d&voufe praitr to be daiely 
come the xxih^'^ and the c*h Psalms ; saied^ ^ An ogher prayer,'" and ^ A 
and then follow ^ A prayer for the devoute praierl" 

Kyitge^ and ‘ A prayer for men to These two books are bound up to 
saie entrying into battatlel gether with the Henrician Litany of 

The other book containing this May 27, 1544 (above, p. 32), in 
prayer is entitled, Pi'ayers or Medy- Bodleian Libr. Douce B. 231. Later 
tacions, wherein the niynd is stirred on the Edwardine editions kept the 
pacie^ttly to suffre all afflictions here, old title page but altered the colophon 
to set at nought the vaym brosperitee of and its date. 



MORNING AND EVENING PRAYER. 


399 


however, placed in his reformed Primer (iSSS)/ ^ 
fourth Collect for the King' at Morning Prayer ; another 
and ^ Prayer for the Khig' being added to the 

Collects '’for Peace' and 'for Aid against all Perils' at 
Evening Prayer. At the revision of the Prayer Book in 
the beginning of the reign of Elizabeth (iSS9)j this 
prayer was altered and shortened, and together with the 
Prayer for the Clergy and People was placed before 
the ‘ Prayer of Chrysostom ' at the end of the Litany. 

The Prayer for the Royal Family was added among 
the Collects at the end of the Litany, in 1604 \ ^P" 
proved, if not composed, by Archbishop Whitgift,^ 
and placed in the Prayer Book among the changes 
made by way of explanation, after the Hampton 
Court Conference, on the authority of James I. It was 
then entitled, ' A Prayer for the Queen and Prince^ 
and other the King and Queen! s children^ and began with 
the words, — 


Olie Closing 
Prayers. 


Prayer Jhr 
the Royal 
Family. 


Almighty God, which hast promised to be a Father of thine | 
elect and of their seed, We humbly beseech thee to bless our 
gracious Queen Anne, Prince Henry, and all the King and Queen’s 
royal progeny : endue them, &c. 

In the first Form of Prayers published by authority 
in the reign of Charles L, being a service provided for 
a fast-day (1625), the words ‘the fountain of all 
goodness' were introduced into this prayer, and were 
continued in the Prayer Book published in 1627 ; for 
the plain reason that the original clause was not 
thought appropriate in the case of a sovereign who 
was at that time without issue. Afterwards (1632) the 

1 At the end of the Primer (1553) Service, and the tMrd being also a 
were also placed * Sundry Godly Prayer for the King, taken from 
Prayers for divers purposes ; the first Becon’s Flower of Godly Prayers ^ p. 
and second being the Collects for 19 (ed. Parker Soc.). 
the King from the Communion ^ Cardwell, Conferences, p. 235. 



460 


th£, order for daily 


Tbe Closing 
Prayers. 


Prayer for 
the Clergy 
and People. 


A Prayer 
of S. 

Chrysostom. 


clause was replaced, and Prince Charles and the Lady 
Mary were mentioned in the prayer. In the following 
year, however, — the first year of the primacy of Laud, — . 
the clause was again and finally removed. The incon- 
venience was thus avoided of continually altering the 
language of the prayer.^ 

The Prayer for the Clergy and People followed the 
Litany in pre-Reformation days, and so came naturally 
into the like position in the English Litany of 1 544 ; it 
is found as early as the old Roman Sacramentary called 
Gelasian.^ 

The Prayer of St Chrysostom is found in the Liturgies 
of S. Basil and S. Chrysostom ; the composition of it 
cannot be ascribed to either of those fathers, but 
the prayer forms part of the Byzantine Liturgy from at 
least the ninth century onward, and Cranmer no doubt 
put the heading because he took it from the Liturgy of 
S. Chrysostom.^ 


^ Laud’s enemies tried to hatch up 
out of this a charge against him of 
meaning to strike a sly blow at Cal- 
vinism. It was also urged against the 
archbishop, that political motives 
had caused him to omit the names of 
‘ the Prince Elector Palatine and the 
Lady Elizabeth his wife/ after 1632, 
when in fact other names were intro- 
duced of princes more nearly con- 
nected with the throne, and the 
general expression, ‘ The Royal 
Family,’ was added to include all 
the remoter branches. Cardwell, 
ConfermceSy p. 234. 

2 ‘Omnipotens sempiteme deus, 
qui facis mirabilia magna solus, 
prcetende super famulos tuos pontifices 
et super cunctas congregationes dllis 
commissas spiritum gratise salutaris, 
et ut in veritate tibi complaceant per- 
petuum eis rorem tuse benedictionis 
infunde. Per.’ There has thus been an 
English version of it in the Primer 
since the fourteenth century: Maskell, 


II. p. 107 [ill. III]. It was somewhat 
altered in the Prayer Book for Scot- 
land (1637) ; being entitled, * A 
Prayer for the holy clergy,^ and com- 
mencing, ' Almighty and everlasting 
God, who only workest great and 
marvellous things : Send down upon 
our Bishops, Presbyters and Curates, 
&c.’ In the American Prayer Book 
the language was again altered, 
‘ Almighty and everlasting God, from 
whom cometh every good and perfect 
gift ; Send down upon our Bishops 
and other Clergy, and upon the Con- 
gregations, &c.’ 

* It is the Prayer of the third 
Antiphon {Ettyv *AvTi<f><ovov 7'), after 
the Deacon’s Litany in the Mtssa 
CatechumenoruiTii and before The 
Little Entrance : Euchologion^ pp. 
49 > 77 (Venice, 1S62) ; Neale’s 
Liturgies i p. 118. See Brightman, 
Liturgies Eastern and Western, i. 

317, 367- 



MORNING AND EVENING PRAYER. 

This prayer was placed at the end of the Litany, 
when that service was revised by Cranmer in 1544; it 
seems likely that he had recourse to S. Chrysostom's 
Liturgy primarily for help in drawing up the Litany, 
and that, finding this prayer in close connexion with 
the Deacon's Litany there, he translated it and used it 
as the closing prayer of the English Litany.^ 

The Latin Hour-Services ended with the Salutation 
and a versicle and response : — 

‘ Benedicamus domino/ ‘ Let us bless the Lord/ 

‘ Deo gratias/ ‘ Thanks be to God/ 

To which was added in some uses a prayer for the repose 
of the faithful departed. These were not taken over in 
1549, and the services ended abruptly : the ‘ Grace’ was 
first added as a conclusion to service in ^ The Litany 
used in the Queen's chapel’ of 1559:^ thence it found its 
way as the fifth of the five prayers into the Elizabethan 
Prayer Book. It is found in Greek Liturgies in -a very 
different connexion, viz., before the Sursum Corda from 
the fourth century onwards,^ but there seems no reason 
to suppose that this had any connexion with its intro- 
duction into the Prayer Book here. 

VI. Evenhig Prayer. 

The order for Evening Prayer or Evensong was 
formed, as we have seen, upon the ancient offices of 
Evensong (Vespers), and Compline, but assimilated to 
the scheme of the Morning Prayer of the Prayer Book. 
No invitatory was needed, but otherwise the structure has 
been identical in both cases since 1552, when the opening 

^ Dowden, Warhmanskip^ pp. in all the editions of the Prayer Book 
147, 227 — 229. of that year. Ibid. pp. 75 and ff. 

- Liturg. Services of Elimheik^ ® Liturgy of A post. Const., 
p. 17 (Parker Soc.). It is not printed Bnghtman, Z. -S'. IF., p. 14. 

D D 


4or 


The 

Closing 

Prayer. 


The close. 


Sirj/cture as 
at Mattins. 



402 


Evening 

Prayer. 


The _ 
Canticles. 


THE ORDER FOR DAILY 

versicle, formerly peculiar to Mattins, was prescribed for 
Evensong also. The Sentences, Exhortation, Confes- 
sion, and Absolution were appointed, as at Mattins, in 
1552 to be said before the commencement of the older 
service ; but this part was not printed at the beginning 
of Evening Prayer until the revision of 1661. The first 
lesson occupies the place of the Chapter at Vespers, 
followed by Magnificat^ which has been sung at Vespers 
since the time of S. Benet, who probably gave it that 
position.^ Our second Lesson occupies the place of the 
Chapter at Compline, which, after a hymn that is 
omitted, was followed by ‘ The Song of Simeon ' ; this has 
been treated as a canticle from very early times,^ it has 
never formed part of the Benedictine Compline, and 
therefore its position in the secular Compline is probably 
subsequent to the time of S. Benet, and the tradition 
which ascribes its insertion to S. Gregory may be a true 
one.® The Canticles thus inserted occupy a most signi- 
ficant place in our service. After reading the Old Tes- 
tament, we have the Song of Mary, testifying to the 
fulfilment of God's promises of mercy to the fathers ; 
and after reading the chapter from the New Testament, 
and there beholding how the promises were fulfilled in 
the propagation of the Gospel among the Gentiles, we 
express our readiness to receive that Gospel for our- 
selves, in the Song of the aged Simeon, and our faith 
that by so doing we shall have peace in our death, of 
which every night brings a type in sleep. These two 

^ In the Eastern Church Mag- in Pitra, Juris ectl. Gmc. i. 220, 
ftijicat is among the Morning Can- § 17. 

tides ; and one of the earliest traces ® The Regularis Concordia shows 
we have of it in the West is in the that the Winchester monks used it 
Lands Office of Aurelian {circa 540), on the days in the year when they 
Repila, Migne, P. L. Ixviii. 393. said the secular office, cap. V. (ed. 

Const. Apost. vii. 49. See also Logeman, in Xiii. p. 430. ) 

the practice of Nilus as described * 



MORNING AND EVENING PRAYER. 

canticles only were appointed in 1549. In 1552, pro- 
bably for uniformity with the corresponding part of the 
Morning Prayer, and still retaining the ancient rule that 
Psalms and reading of Scripture should be alternated, 
the 98th and the 67th psalms were appointed to follow 
the first and second Lessons, at the discretion of the 
Minister, unless either of them had been read in the 
ordinary course of the psalms. They had not been 
sung among the psalms of Vespers or Compline.^ 

The rest of the service has the same history as 
Mattins, except the two fixed Collects. In the old 
system the services began with the Evensong on the 
preceding night A survival of this is found in the 
rubric placed before ‘The Collects, Epistles, and Gospels,’ 
which orders that the Collect for the following day 
(according to our modern reckoning) is to be said on the 
evening before every Sunday and any Holy Day that has 
a Vigil or Eve.^ 

The Second Collect, for Peace., is from the old Roman 
storehouse, and occurs in the Gelasian Sacramentary. 
In the Sarum Breviary it was the fourth Collect after the 
Litany, as well as the Evening Memorial for peace.^ 

The Third Collect, for Aid against all Perils, which is 
also in the Gelasian Sacramentary, is the invariable 
Collect of Compline in the Sarum Breviary.^ 

f 

^ In the American book another ^ See the original Latin, p. 268. 
alternative is added, made up of In the American Prayer Book this 
Ps. cm. I — 4, 20 — 22. Collect was altered thus : ‘ O Lord, 

^ A Vt^I is a fast- day preceding a our heavenly Father, by whose 
feast : an Eve is not necessarily a fast. Almighty power we have been pre- 
^ ‘ Deus a quo sancta desideria, served this day ; By thy great mercy 
recta consilia et justa sunt opera : da defend us from all perils, &c.’ The 
servis tuis illam quam mundus dare English form is restored in the late 
non potest pacem : ut et corda nostra revision in 1S86. A rubric follows : — 
mandatis tuis dedita, et, hostium The Minister may here end the 
sublata formidine, tempora sint tua Eventing Prayer with such Prayer, 
protectione tranquilla : Per.’ Brev. or Prayers, taken out of this Book, 
Bar. i. 1 1 ; ii. 254. as he shall think fit. 


403 


Evexiinj: 

Prayer. 


TheCollects. 


•n O 



404 


Eveniiig 

Prayer. 

The fixed 
Collects, 


Psalms and 
Hymns, 


ORDER FOR DAILY MORNING AND EVENING PRAYER, 

There is a close resemblance between these ancient 
daily Collects of Morning and Evening Prayer. In the 
first of each pair, the subject of petition is the same, 
but the words are different, and suited to the respective 
seasons. We ask outward peace in the morning, to secure 
us against the troubles of the world ; and inward peace 
in the evening, to comfort and quiet our minds when we 
are to take our rest. In the second of each pair of 
Collects, we ask in the morning grace and guidance to 
direct us in our duty ; and in the evening, light and aid, 
when we are passive or unconscious. The metaphor of 
light, according to Scriptural usage, will include the two 
ideas of knowledge and of comfort. We therefore pray 
that our understanding may be enlightened to perceive 
the sleepless providence of God, and our hearts cheered 
with the assurance of His love. 

The direction for an anthem properly belongs more 
to Evensong than to Mattins.^ In the latter part of the 
XVI Ith Century and the beginning of the XVIIIth the 
custom was growing up of singing a metrical psalm or 
hymn in parish churches at this point : the earlier custom 
prescribed this immediately after the Second Lesson ; 
and the like again at Morning Prayer between the ‘ First ' 
and ‘ Second Service,’ i,e. the equivalent of the anthem 
or Sanctus, which was sung there ' in quires ’ in place of 
the old Introit.^ The modern hymn has followed these 
precedents, adopting the later custom in Morning and 
Evening Prayer : to follow this analogy is natural enough, 
but on liturgical and practical grounds alike the hymn 
would be more suitably placed at the end of the intro- 
ductory part of the service. 

^ See above, p. 397. ® Bisse, Beauty of Holmes 95, 125. 



CHAPTER XL 

THE LITANY AND OCCASIONAL FDA VETS AND 
THANKSGIVINGS, 

The term Litany belongs properly to any:^ The utany. 

solemn form of entreaty, but in Christian usage it has 
gained a specialized meaning as the result of a some- 
what complex history. 

In the East, as early as the IVth century, the word Origmoj 
was used to describe penitential services. S. Basil 
speaks of these as being in use in his day at Caesarea 
(c. 37 S), but admits that they were innovations, and not 
as old as the days of S. Gregory Thaumaturgus (254).^ 

The term, thus employed, denoted days or acts or ser- 
vices of penitence or of supplication ; and when it made 
its way into the West it was the equivalent of ‘ Roga- 
tion.'' This is the first point in the history of the term. 

A second point was reached a little later when, during 
the stress of the Arian conflict, and as a counter-blow to 
x‘\rian propaganda, S. Chrysostom introduced processions 
at Constantinople (398), accompanied by responsorial 
singing.^ This move proved so successful and popular 

^ The objection was raised as to yhp iravTas vpas iv ^aKpvcri koI 
the innovations made by him : Kkx’ p^ravoia dtriueicfi, S. Basil, Ep. 
ovK (pTjiTl, ravra 1 x 1 tov fi^ydXov CCVIL (al. 63), ad Clericos NeoC00Sar. 
rp^yopLov, He replies: ovVe Opp. iii. 31 1. D. (hi. 450). 

td XiraveTaL vvv exiTTySeuere. ^ The Arians, not being allowed 

Kal ov icar7)yop(ay vpuay Xeycc' 7}vx^P‘'^v to use the churches within the city, 



THE LITANY, 


406 


Tie Litany. 


and in the 
West 


Nature of 
the service. 


that the custom was retained permanently ; and proces- 
sions were thenceforward used as a method of solemn 
supplication, joined often with fasting and special 
prayer in time of emergency.^ This, too, penetrated 
into the West, and the best known instances have been 
already quoted in describing ^ how both at Rome and at 
Vienne under special emergencies solemn days of inter- 
cession were appointed and observed by a supplicatory 
procession, and were not merely observed for the occa- 
sion, as had hitherto been the case, but retained a 
permanent place in the Kalendar ; in Rome the Greek 
name was the one in use, and the procession of S. Mark’s 
Day was called the Litania Maior^ in contradistinction 
to other lesser Litanice or penitential observances. In 
Gaul the Latin term Rogation was more commonly 
used, and it has survived still as the name for the most 
important of the Rogationes, viz., the three days pre- 
ceding Ascension Day which Mamertus appointed.^ 

So far the only evidence as to the character of the ser- 
vice used on such occasions is that which comes from 
Constantinople as to responsorial singing. It is clear that 
such a form of singing would naturally lend itself well to 
use in procession, where the various petitions could be 


assembled about the public squares, 
and after singing heretical chants 
through a great part of the night, 
at dawn of Saturday and Sunday 
went through the city and out of the 
gates to their places of worship, 
singing responsorially all the way. 
S. Chrysostom fearing that his people 
might be induced by these proces- 
sions to join the Arians, estalDlished 
similar nocturnal services of singing 
and orthodox processions on a more 
splendid scale ; and by the help 
of the Empress Eudoxia silver 
crosses were provided bearing wax- 
lights, which were carried in the 


processions of the orthodox, until, 
after the rival processions had come 
to blows, the Arian processions were 
suppressed by the Emperor. Socr. 
Hist. Eccl. VI. 8 ; Sozom. H. E., 
VIII. 8. 

^ E.g’. 'SiXi earthquake at Constan- 
tinople (430). Niceph. Callist. Hist. 
XIV. 46. Migne F.G. cxlvi. 1217. 

2 Above, p. 333. 

® Both terms were in use in Gaul : 
5..^. Canon 27 of the first Council of 
Orleans (51 1); * Rogationes id est 
litanias ante ascensionem Domini ab 
omnibus ecclesiis placuit celebrari, 
Bruns, ii. 163. Cp. above, p. 324, 



THE LITANY, 

simply and effectively responded to by the moving 
crowd : accordingly it is natural to find that in the West 
too at the Ltta^iim or Rogations psalms were sung, 
probably responsorially, and formed the main part of 
the service.^ 

It was not, however, processional psalmody that was 
to be associated ultimately with the name of Litany, but 
a different, though kindred, liturgical form. There had 
grown up in the East, probably in the IVth century, a 
type of responsorial prayer very similar to responsorial 
psalmody. 

Prayer in this form was already a prominent feature 
of the Eucharist, and it has remained so in the East. 
In the West, on the contrary, the use of it in the 
Liturgy has become very restricted ; but on the other 
hand, it has developed greatly outside the Liturgy, and 
has become the independent and self-contained form of 
service, now known as Litany. 

As regards the use in the Eucharist of this form of 
responsorial prayer the form in the Liturgy of the 
Apostolic Constitutions is typical^ The deacon bids 
the prayer or names the subjects of petition, and the 
people answer to each ‘ Kyrie eleison,’ ‘ Lord have 
mercy.' ^ A series of petitions is sajd thus for each of 
the classes of worshippers — catechumens, energumens, 
&c. — as they are dismissed before the Service of the 
Faithful begins, together with other petitions for peace, 
protection, forgiveness and a happy death, appended to 

^ See the passages collected by ii. 42. 

Bishop, Kyrie e/eisan, pp- 16, 17 ^ ^ Ajtost. Const, vhi. 6, inZ. E. W, 

even as late as 572 the second Conn- p. 4. Cp. the_ opening part of that 
cil of Braga ordered : ‘ in cuius (so. now in use in the Liturgy of S- 
quadragesimce) initio convenientes in Chrysostom printed above, p. 269. 
unum vicinie ecclesiae per triduum For the history of this phrase, 
cum psalmis per sanctonim basilicas see a-bovo, p. 393- 
ambulantes celebrent litanias.’ HHr 


407 


The Idtacy. 


The Litany 
form of 
prayer in 
dialogue. 


In the 
Eucharist 


Eastern 

Liturgies. 



4o8 


The litany. 


Roman. 


THE LITANY. 


those for the catechumens. The Mass of the Faithful 
then begins with a continuation of the same litany in a 
more general and developed form.^ This Deacon’s litany, 
or Ektene,^ appears in a similar shape but generally on a 
reduced scale in a similar position in most of the Eastern 
Liturgies, and accompanied by the same response. 

In the Roman Liturgy there seems never to have been 
a very extended use of this responsorial form of prayer 
with the Kyrie as refrain : but it was in use there, being 
probably imported in the Vth century, and formed the 
introduction to the service. Already in S. Gregory’s 
time^ the method of performance had altered, and 
‘ Christe eleison ’ had been introduced as a response 
side by side with ‘ Kyrie eleison ’ ; but also the process 
had already begun by which the long string of varying 
petitions fell away, till nothing was left but the 
responses ; and ultimately these were restricted in 
number till the nine-fold Kyrie of the mediseval mass 
was all that survived.^ 

^ The same use is attested by S. 

Chrysostom; see L.EAY., pp. 471 
and fF. ; cp. p. 521 for S. Basil. 

These three witnesses of the IVth 
century seem to be the earliest ex- 
tant. 

^ or :ZuvaTrr)i is the Eastern 

term, not litunia. 

^ Epist IX. 12. Migne, P. Z., 

Lxxvii. 956. The Pope, being 
charged (amongst other innovations 
borrowed from Constantinople) with 
having ordered the saying of Kyrie 
eleison at Mass, replied : * Kyrie 
eleison autem nos neque diximus 
neque dicimus sicut a Grtecis dici- 
tur ; quia in Grascis simul omnes 
dicunt, apud nos autem a clericis 
dicitur et_ a populo respondetur : et 
totidem vicibus etiam Christe eleison 
dicitur, quod apud Grsecos nullo 
modo dicitur. In quotidianis autem 


missis aliqua quse dici solent tace- 
mus ; tantummodo Kyrie eleison et 
Christe ekisort dicimus, ut in his de- 
precationis vocibus paulo diutius oc- 
cupemur.’ 

The interpretation of the passage 
is in several ways doubtfftl : it is not 
clear whether S. Gregory denies 
having introduced theZynV at Mass, 
or^ whether he only denies that in 
doing so he slavishly copied the 
customs of Constantinople. That 
the Kyrie was in use seventy or 
eighty years earlier in some form in 
Italy and Rome is clear from the 
third Canon of the Council of 
Vaison (529). 

* Duchesne, Origines, 156. The 
number is still undetermined in the 
first Roman Ordo, § 9 ; cp. Ordo III. 
9, and for the transition the Ordo of 
S. Amand, Duchesne, p 442. 



THE LITANY. 


409 


The Galilean Rite was more conservative and kept| 
more closely to the Eastern customs, and litanies with 
varying petitions like the Greek Ektene are found surviv- 
ing in part of the Ambrosian ^ and Mozarabic liturgies.^ 

So far there is no sign of this responsorial form of 
prayer being anything but stationary, though mention 
has been made of processions connected with the ob- 
servance of Litanies and with responsorial psalmody. 
But the next step is a very obvious one. The word 
Litany was in use in the West for two kindred things, a 
penitential procession, and a form of responsorial prayer 
of which the refrain was Kyrie eleison : ^ nothing was 
more natural than that they should coalesce, i.e. that the 
Litany, as a peculiar type of prayer, should become 
identified with the Litany as a penitential procession. 
And thus was reached the compound mediaeval use of j 
the term ‘Litany,’ as meaning a form of prayer in 
dialogue, either stationary or processional, and for either 
regular or occasional use. 

Both the stationary and processional uses were exem- 
plified in the early Liturgy: the Kyrie, as has been 
already shown, is the remains of the former : but further 
it is to be noted that on the days when a solemn pro- 
cession preceded the stational Mass at Rome, the Litany 
was sung as the Pope came near to the Church where the 
Mass was to be said : this use of a Litany in procession 
before Mass spread elsewhere, and continued in a 
shrunken form down to the Reformation in the shape of 

1 The Ambrosian Liturgy has ‘ Supplicatio litanise id est Kyrie 

Kyile eleison regularly in three eleison ; cp. xii. xiii. xvii. ) in 

places, after the Gloria in Excelsis, prescribing its use at the close 01 the 

after the Gospel, i.e. at the end of Hours : cp. the lesser Litany a^ove 
the Catechumen’s Mass and at the explained, pp- S94- . 

end of all. Cen^m,Noiiiia, 43, 44- where, in S. Gregory or in the 

2 Tzcl Antiq. i. 1 001. Liber pmtificalis, it means simply a 

^ S- Benet (c. 530) uses litania procession. The Ordines use it for 

for the Kyrie eleison {Le^loi^ Uie Mass. 


The Litany. 

Gallican. 


The Lit any • 
foT^n and 
the Litany 
days 
coalesce. 


Survival at 
Mass, 



410 


THE LITANY, 


The Litany. 


O cuts io >10.1 
-use of the 
Litany. 


fransfor- 

ntaiion. 


the Procession about the Church introductory to High 
Mass on Sundays and Festivals. These two uses of the 
Litany were too much alike to exist side by side simul- 
taneously. In early days the Kyrie was dropped and 
the processional Litany retained ; ^ but later the Kyrie 
became a fixed feature of the Liturgy and the procession 
preceding it was altered so as to be unlike the Kyrie. 

Besides this regular use of the Litany in connexion 
with the Liturgy it is to be observed that in other 
special services, both Roman and Gallican, the Litany- 
form won apd kept a place, as for example in the 
Ordination service and kindred services, the Consecra- 
tion of the Font on Easter Even, or the Dedication of 
a Church. 

Besides these uses there was also the occasional use 
on such days as those already described ; in Lent, and 
at times of special emergency : and such were of con- 
tinual recurrence, so that a Rogation or Processional 
Litany became the normal form of supplication for 
special needs. 

As regards the form of the Litany, it is clear that the 
Roman type went through much transformation. When 
the varying petitions were dropped, only the Kyrie 
eleison remained ; and there is an instance of the use of 
nothing else but the repetition a hundred times of the 
three formulas Kyrie eleison, Christe eleison, Kyrie eleison 
for a processional Litany.^ But in other cases the vary- 
ing petitions were not dropped, only new forms of re- 

^ See the provisions in the Or- In the latter Ordo at § i the proces- 
dines Romani : for the ordinary pro- sional litany is said only in the 
cession, superseding the Hyne, see Church as the Pope advances to the 
Ordo I. §§ 24, 25 ; and for the simi- altar : but even so it still supersedes 
lar omission of the Kyrie on Sundays, the Kyrie, 

when there was an ordination, be- Mabillon, Comm, in Ordinem 
cause of the stationary litany that Romanum, Mus, Ital, n. xxxiv. 
was to follow in the ordination ser- Migne P.L, LXXViii. 868. Cp. 
vice, see Ordo VIIJ. § 3, and ix. § 2, Gregory of Twis, Hist, x. I. 



THE LITANY, 


sponse to them came into use : to one class, Ora pro 
nobis, Pray for us ; to another, Libera nos domine, Good 
Lord deliver us ; to another, Te rogamus audi nos, We 
beseech Thee to hear us. Petitions of the first of these 
classes multiplied especially rapidly, until the Litany i 
threatened to become little else but an invocation of 
saints. 

In other cases the Litany form was dropped altogether, 
and there were occasions when the service during the 
Procession, as early even as the time of S. Gregory, con- 
sisted of chanting a number of anthems.^ And it was 
thus, as Beda relates, ^ that S. Augustine and his com- 
pany of missionaries entered Canterbury, chanting what 
was called a Litany, but which was really nothing else 
but one of these processional anthems. 

The Roman form of the Litany came early to 
England and can be traced from early times. The 
following form, belonging to the eleventh century, is an 
example of the use of the Anglo-Saxon Church : ^ — 

Kyrie eleison. Christe eleison. Christe audi nos. 

Pater de coelis Deus, Miserere nobis. 

Fill Redemptor mundi Deus, Miserere nobis. 

Spiritus Sancte Deus, Miserere nobis. 

Sancta Trinitas unus Deus, Miserere nobis.^ 

[Then follow a long series of invocations, beginning “ Sancta 
Maria ora,” and ending “ Omnes sancti, orate pro nobis.”] 

^ These are given to the number auferaturfurortuusetiratuaacivi- 
of forty -seven for the ‘ Litania Maior,’ tate ista, et de domo sancta tua, quo- 
March 25, in the Gregorian Liber nzam peccccvimus. AUeluial 
Antipbonarius: F.L. i.yiXViu, 6 S 2 - 6 . ® From a Canterbury Psalter with 

2 Bed. Hist, Eccl. I. 25. * Fertur inierlinear English translation, Camb. 
autem quia adpropinquantes civitati, Univ- Libr. MS. Ff. i. 23. 
more suo, cum cruce sancta et ^ The four preceding clauses ate 
imagine magni regis Domini nostri not in the earliest forms of the 
Jesu Christi, hanc Isetaniam consona Litany : see Egbert Pontifical, pp. 
voce modularentur. Deprecamur te, 27, 32. Nor yet in the Litany of 
JPomine, in omni misericordia Uia, ut Easter Even. Froc, Sarum, 83-86. 


411 


The Litany. 


Litany of 
the A nglo- 
Saxon- 
Church. 



412 


THE LITANY. 


The Litany. 


Propitius esto, 

Ab omni malo, 

Ab insidiis diaboli, 

A peste superbiae, 

A carnalibus desideriis, 


Farce nobis Domine. 
Libera nos Domme. 
Libera 7tos Domme. 
Libera nos Domine, 
Libera nos Domme. 


Libera nos Domine. 
Libera nos Domme. 
Libera nos Do7nine. 
Libera nos Do^nine. 
Libera nos Doinme. 
Libera ?ios Domme. 
Libera 7ios Do77ime. 
Libera nos Domine. 
Libera nos Domme. 
Te ro£-a772USj audi nos. 
Te roga77ms^ audi nos. 


Ab omnibus immunditiis mentis et corporis, Libera nos Dojnine. 

A persecutione paganorum et omnium inimicorum nostrorum, 

Libera nos Doi7ime. 

A ventura ira, 

A subita et aeterna morte, 

Per mysterium sanct^ Incarnationis Tuse. 

Per crucem et passionem Tuam, 

Per sanctam resurrectionem Tuam, 

Per admirabilem ascensionem Tuam, 

Per gratiam Sancti Spiritus Paracliti, 

A p(fenis inferni, 

In die judicii, 

Peccatores, 

Ut pacem et concordiam nobis dones, 

Ut sanctam Ecclesiam Tuam regere et defensare digneris, 

Te roga77ius, audi nos. 

Ut domnum apostolicum et omnes gradus ecclesiae in sancta reii- 
gione conservare digneris, Te roga77ius^ audi nos. 

Ut archiepiscopum nostrum et omnem congregationem illi com- 
missam in sancta religione conservare digneris, 

Te roga77ius^ audi nos. 

Ut locum istum et omnes habitantes in eo visitare et consolari 
digneris, Te roga772USj audi 7 ios. 

Ut omnibus benefactoribus nostris mterna bona tribuas, 

Te roga77Z2^s, audi nos. 

Ut remissionem omnium peccatorum nostrorum nobis donares, 

Te roga77ius^ audi 72os. 

Ut animas nostras et animas parentum nostrorum ab seterna dam- 
natione eripias, Te rogamus audi nos. 

Ut nobis miseris misericors misereri digneris, Te rogaiyzus. 

Ut inimicis nostris pacem caritatemque largiri digneris, 

Te rogaznus^ audi nos. 

Ut fructus terras dare et conservare digneris, Te rogaznus. 

Ut fratribus nostris et omnibus fidelibus infirmis sanitatem mentis 
et corporis donare digneris, Te rogamus^ audi 720 s. 

Ut cunctis fidelibus defunctis requiem mternam donare digneris, 

Te rogamus., audi 7ios. 



THE LITANY, , 


413 


Ut nos exaudire digneris, Te rogamm, audi nos. 

Fill Dei, 7> roga 7 nus.^ aiidi nos. 

Agnus Dei, qui tollis peccata mundi. Farce nobis Domine. 

Agnus Dei, qui tollis peccata mundi, Miserere nobis. 

Christe, audi nos. 

Kyrie eieison. 

Christe eieison. 

Kyrie eieison. 

Some similar form was in universal use in England 
up to the Reformation. It formed an integral part of 
certain services, for example the Blessing of the Font 
on Easter Eve or the Ordination of Deacons and 
Priests ; it was also said kneeling daily throughout Lent 
after Terce was ended. Further, the Litany was also 
used as an independent processional service, not only 
on the Rogation Days and the Litania MaioriS. Mark's 
Day) but also on the Wednesdays and' Fridays in Lent 
and on special occasions when there was a call to public 
prayer. The old features thus survived : the Litany 
was sometimes processional and sometimes not, and its 
use was in part ‘regular and in part occasional.^ 

It was a special occasion calling for public prayer, 
which first produced an authoritative English trans- 
lation : ^ but in preparing the Litany for the Processions 
in 1 544 Cranmer was not content to produce a hasty or 
ill-considered piece of work. It is clear that he had 
before him not merely the current Latin Litany as used 
through Lent or on the Rogation Days with the different 
form prescribed for the dying, but also the form of 

^ For a procession consisting of tory. There were English versions of 
the Litany sung by the monks of the Litany in the fourteenth century ; 
Canterbury standing in the body of see Maskell, in 217 [iii. 227] ; and 
the church, while my Lord Cardinal the early English Prymer, tb. p. 95 
knelt at the choir door, see Caven- [ill. 99]. Littlehales, Prymer, and 
dish, Life of Wolsey (ed. IVForley), the forms in Blarshall’s and Hilsey’s 
p, 69. Primer, in Burton’s Three Primers, 

2 See above, pp. 31-33, for the his- and above, p. 43. 


The Litaay. 


Mediisz^al 

Use. 


The English 
Litany. 



414 


THE LITANY. 


Tbe Litany. 

Xhe Invoca- 
tions. 


Litany put out by Luther in 1529,^ which had already 
been utilised in MarshalFs Primer. There are also signs 
that he turned to Eastern sources and used the Deacon's 
Litany in the Liturgy of S. Chrysostom.^ Thus he did 
not merely translate the old Latin form but enriched it 
from foreign sources.^ 

The old Western Litanies generally commenced with 
the form Kyrie eleison^ each part of it being once or 
thrice repeated.^ This was omitted |in preparing the 
Litany of 1544, and thus an important point of con- 
nexion with the early history of Litany-prayers was 
lost® At the same time the words miserable sinners were 
added in the invocations of the Trinityj and also the 
words, proceeding from the Father and the Son were in- 
serted as a descriptive clause in the third invocation, to 
balance those in the first two invocations. These 
changes, and the mode of repeating the clauses whole, 
instead of saying each as an invocation and response, 
are special features of the English Litany.® 

Next in the old Litanies came the invocation of 
Saints, beginning with S. Mary, and ending, after a great 
number of clauses, with Omnes sancti : Orate pro nobis. 
In Luther's Litany these were entirely omitted. 
Cranmer was at first not quite so drastic, ' but the 
number of invocations was greatly curtailed and only 


^ Jacobs, Luther m Mt/vement^ 234 
and fF. 

^ Dowden, Workmanship^ 147 
and ff. 

® The form of Litany in Hermann's 
Consultation (1543) is derived from 
the form of Luther, but it is hardly 
likely that Cranmer was influenced 
by the ConstUtation so early as 1544. 

^ In some cases these Kyries were 
repeated also in the body of the 
Litany between different sections 
(see Egbert Pont . , p. 33), as well as 


said at the beginning and end. 

® Cranmer also greatly simplified 
the music, and it is in this form that 
the Litany is best known now. For 
the older form of the music see the 
adaptation published by the Plain- 
song Society (Vincent and Co., 
1900) ; thisS also makes plain the 
structure of the service, which the 
usual adaptation obscures. 

® For a discussion of the opening 
invocations see Dowden, Workman- 
shipj pp. 152 and ff. 



THE LITANY. 


415 


three such clauses were retained. They stood as 
follows : — 


Saint Mary, mother of God, our Saviour Jesu Christ, pray 
for us. 

All holy angels and archangels, and all holy orders of blessed 
spirits, pray for us. 

All holy patriarchs, and prophets, apostles, martyrs, confessors, 
and virgins, and all the blessed company of heaven, pray for us. 

Each clause was repeated by the choir, in the same 
way as the preceding invocations of the Trinity. In 
the revision of this Litany for the King’s Primer 
(1545) these three clauses still appeared, but only the 
words pray for us were given to the choir. The 
clauses were entirely omitted in the Litany of 
Edward VI. 

The long petition which comes between the Invoca- 
tions and the Deprecations which follow them, was 
newly inserted in 1544, in the place of the old and short 
clause, Propitius esto : while the response Parse nobis 
Doinine was retained. It is a translation of the greater part 
of the anthem assigned to the Penitential Psalms, which 
srtood in the Breviary immediately before the Litany.^ 

Then follow, in all the Litanies, the Deprecations^ 
varying both in phrase and number, but preserving a 
general uniformity of subject ; in the Latin form they 
were given commonly in single clauses, each of which 
was followed by Libera nos Doniine. Cranmer not 
only selected his Deprecations from his various sources 
and added to them, but wdth more doubtful wisdom 
he combined a number of petitions together under 

^ ‘ Ne reminiscaris, Doraine, de- pretioso sanguine tuo, ne in seternum 
licta nostra, velparentum nostroriim, irascaris nobis : 'et ne des hseredita- 
neque vindictam sumas de peccatis tern tuam in perditionem, ne in 
nostris. Non dicituruUerhis quando seternum obliviscaris nobis.^ Brev. 
dicitiir in choro. Parce, Domine, Bar. ii. 249. See Tobit iii. 3, and 
parce populo tuo quern redemisti Joel ii. 17. Cp. its use below, p. 623. 


Tlie Lituiy. 


Thi DeH^- 
caiions. 



4i6 


THE LITANY, 


The Litany. 


The Ohse- 
crations. 


The Inter' 
cessions. 


one response : this change made a gain in brevity 
and rapidity, but sacrificed the simplicity and direct- 
ness of the old Litany-form. Two points call for 
special notice.^ In 1544 the last of the series contained 
the clause, ^ from the tyranny of the bishop of Rome, 
and all his detestable enormities,’ after ^ privy con- 
spiracy : ’ this held its ground through the reign of 
Edward, but disappeared in Queen Mary’s Litany. 
Secondly, it is to be observed with regard to the same 
deprecation that the words ' rebellion ’ and ' schism ’ 
were inserted at the last revision of the Prayer Book in 
1661. 

The next portion, comprising the Obsecrations as a 
plea for mercy by or through the redemptive work of 
Christ, is formed from the same sources by a similar 
process of compression. 

The next clause, ‘ In all time of our tribulation, &c.,’ 
stands alone : it was formed by combining four separate 
clauses of Luther’s Litany of which the first two were 
novel. 

The form of the Intercessions which now follow is 
common to all the Litanies, but the subjects vary 
considerably, and the signs of the influence of the 
Lutheran Litany become far more prominent in the 
English service. After the suffrage for the Church, 
those for the ecclesiastical orders usually came first, and 
were followed by those for the prince and for Christian 
people.^ Yet the intercessions for rulers of the Church 
and of the State were occasionally transposed, and in 
1544 the series of petitions for the King was set next 
after that for the Church : and this order remains. 

^ For a tracing of the petitions in 'which see Jacobs, 
detail see Blunt, Anj^oiated B, C, P,, ^ The Sarum Processional and 

who gives the Latin sources fully, Antiphonal differ here from the Bre- 
but not the Litany of Luther : for viary. 



THE LITANY. 


The clergy were described by Cranmer, following 
Luther, under the names of ‘ bishops, pastors, and 
ministers of the Church ; ' this was altered at the last 
revision to ‘bishops, priests, and deacons,’ — an expres- 
sion more distinctly opposed to Presbyterian notions of 
the Christian ministry. 

The Prayer for the peace of all nations is characteristic 
of our Litany and of the circumstances which gave rise 
to it. The Sarum Litany prays, ‘ to give peace and 
concord to all kings and princes,’ and the phraseology 
seems to have been adopted by Cranmer though modified. 
The ancient Anglo-Saxon Litany is remarkable in this 
respect, that it contains a suffrage ‘ for our enemies.’ 

The remaining suffrages are almost entirely drawn 
from Luther’s Litany, but the phrase ‘ in danger, 
necessity and tribulation’ seems to come from the 
Liturgy of Constantinople, and possibly the succeeding 
petition as well : and the petition for the fruits of the | 
earth is alike both in Luther and in the Sarum Litany. 

The last suffrage has nothing corresponding to it in 
any other Litany : ^ it is a beautiful summary, ex- 
pressing what we ought to feel at the conclusion of such 
petitions as have preceded : it is intended to supply any 
omission of a request, or of a confession, which ought to 
have been made : a prayer for repentance, forgiveness, 
and the grace of amendment of life.^ 

The Invocations which follow are according to the 

^ One expression has been traced * That it may please thee to send 
in a prayer at the Elevation in an forth labourers into thy harvest.’ 
edition of the HorcR B, V,M. (Paris, Also the Litany has some verbal 
1530)*. ‘ Sanguis tuus, Domine Jesu differences: — ‘from all inordinate 
Christe, pro nobis effusus sit mihi in and sinful affections’ — ‘in all time 
remissionem omnium peccatorum, of our prosperity’ — ‘all Christian 
negligentiaium et ignorantiarum Rulers and Magistrates,’ which is 
mearum.’ Blunt, Prayer the only petition for the civil autho- 

Baok^ p. 587 [cp. p. 232, ed. 1884]. rity — ‘all women in the perils of 

^ A Suffrage has been inserted in child-birth.’ The Minister may, at 
the American Litany from Luther : — his discretion, omit from the Lesser 

E E 


41:7 


Tbe Litany-. 



THE LITANY. 


q.lS 


ISie Litany. 


VersicUs 

and 

Prayer. 


The inter- 
cession in 
time of war. 


Anthem. 


old formd The Litany proper then ends with the 
triple Kyrie eleison and the Lord’s Prayer : the former 
primitive feature of the Litany survives only here in the 
English form. In the old form a number of suffrages 
were appended, introducing a Collect ; but Cranmef 
here deserts Sarum in favour of Luther’s Litany, where 
the present versicle, response, and prayer, ' O God, 
merciful Father, &c.,’ occur in this position without 
preliminary suffrages, but with additional prayers added 
after the Collect. Cranmer took these three ^ and left 
the rest, thus reducing this section to very small dimen- 
sions. 

The following words, * O Lord arise,’ begin a new 
section, but owing to the accidental omission of Amen a^t 
the end of the preceding Collect^ the fact is obscured? 
This new section is one which was a special intercession in 
time of war. It opens with the processional anthem and 
psalm verse with which it was customary to begin the Pro- 
cession,^ and then passes at once to the special versicles. 

Litany to the beginning of the Col- ad nihilum redigas, et consilio miseri- 
lect : thus destropng the only re- cordise tuse allidas ; quatenus nullis 
mains left of the Kyrie and throwing adversitatibus laesi, sed ab omni tri- 
the whole structure into confusion, bulatione et angustia liberati, gra- 
The Litany may be used at Evening tias tibi in ecclesia tua referamus 
Prayer, after the Collect For Azd consolati. Per.’ Miss. Sar. col. 797*. 
against Perils. ^ The Amen was in the early 

^ ‘ Dona nobis pacem ’ was not in Elizabethan Litanies, but was not 
the public Sarum litanies, but was in filled in with the rest in i66i. 
other English forms, {fi.g. Egbert Ordofrocessionisinsecundaferia 

30) and in the Visitation of the in rogationibus. Hac antiphonadic- 
sick. atur a toto choro in stallis antequam 

^ The prayer was in Sarum Use exeai processio, cantore incipienie an- 
the Collect in the Mass pro tribula- tiphonam. An. Exsurge, Domine, 
tione cordis : — ‘ Deus qui contritorum adjuva nos, et libera nos propter 
non despicis gemitum, et moerentium nomen tuum. Alleluia. Ps. Deus, 
non spernis affectum ; adesto pxeci- auribus nostris audivimus ; patres 
bus nostris, quas pietati tuse pro tri- nostri annuntiaverunt nobis. Nm 
bulatione nostra offerimus : implor- dicaiurnisi primus versus^ sed staiim 
antes ut nos clementer respicias, et sequatur Gloria Patri. Eehide re- 
solito pietatis tuse intuitu tiibuas ut petatur Exsurge Domine.’ Pro- 
.qnicquid contra nos diabolicse fraudes cessionale Sarum^ p. 105, ed. Hen- 
atque humanoe moliuntur adversitates derson, 1S82. 



TffE LITANY, 


419 


Two changes were made in the process of adaptation of tu* Litaay 
the anthem. First in translating the verse of the Psalm, 

Cranmer completed the sense by adding the remainder 
of the sentence, which in the Latin forms the second 
verse ; the whole passage is Ps. xHv. i in our transla- 
tion. Also the order was changed, and the anthem 
with a slight variation in translation was made to 
precede instead of following the Gloria patri. It is 
difficult to explain the latter change, as it makes no 
improvement in the sense, while it entirely destroys the 
form.^ 

The Versicles were taken from the occasional portion versicus, 
added to the Litany in time of war : ^ unlike the suffrages 
above, they were sung by the choir not the officiant, but 
they led up to a final sacerdotal versicle and Collect, said 
by him. The distinction is still retained here ; from 1 549 
to 1661 this couplet was marked ‘ The Versiclel and ‘ The 
Answer I but it is now in each case marked as ^Priest' 
and * Answer,' This particular versicle is unprece- 
dented in this position,^ but the Collect (with a different andc 6 iutL 
sacerdotal versicle) was appointed to be said at the 
close of the Litany on the last of the Rogation 

^ The change which made the Hie et in perpetuum nos custodire 
Gloria a versicle and response was digneris, Christe. 
not made till 1661, and was a well- Exaudi nos Christe, exaudi, ex- 

intentioned suggestion of Wren. audi, nos, Christe.’ 

Fragrn. Ill, 62. ^ Proc. Sanim^ ‘ Letania in rogationi- 

^ ^ Si necesse filer it, versus sequenies bus,’ p. 120. 
dicuntur a predictis clericis in tem- The phrase ‘ Fill Dei vivi ’ is, pro- 
pore belli, bably by mistake, rendered ‘ O Son 

Ab inimicis nostris defende nos, of David ; cp. Luke xviii. 38 : but 
Christe. this was a not uncommon expression 

Afflictionem nostram benignus in mediaeval devotion ; see examples 
vide. in Blunt, Annotated Prayer Book, 

Dolorem cordis nostri respice ‘ Additional note on the Litany,’ p. 
cleinens. 586 [p. 234, note, ed. 18S4]. 

Peccata populi tui pius indulge. ® It was one of the Suffrages of 
Orationes nostras pius exaudi. Prime and Compline. 

Fill Dei vivi, miserere nobis. 


E E 2 



420 


THE LITANY, 


Thfi Lit&ny. 


Additions. 


Textual 
ikanges : 


Days.^ It was freely adapted for the present position, 
and the intercession of the saints was no longer 
mentioned in it 

The closing section of the Litany of 1544 consisted of 
an appendix of Collects, just as the old Litanies of the 
English Church ended, for the most part, with a group 
of seven Collects.^ Three of these were retained here 
by Cranmer, viz. the first, second and fifth, and two 
additions were made : the first of these ran thus : 

Grant, we beseech thee, O Almighty God, that we in our trouble 
put our whole confidence upon thy mercy, that we may against all 
adversity be defended under thy protection. Grant this, &c. 

The second addition was the Prayer of S. Chrysostom, 
which no doubt Cranmer noticed when he turned to 
the Liturgy of S. Chrysostom for help in the prepara- 
tion of the Litany : ^ and with this the Litany of 1 544 
ended. 

A close study of the text of the various subsequent 
editions of the English Litany reveals many inconsist- 
encies and small changes which are merely bewildering 
because they do not show any relationship between the 
successive issues. All that can be said is that none of 
these editions was copied exactly from any other. The 
Litany in the Primer of 1545 differs in small points from 

^ Proc. Sarum, p. I2i. ‘Infirmi- 3. ‘ Deus qui caritatis dona,* &c. 
tatem nostram qusesumus, Domine, 4. ‘ Deus a quo sancta desideria,* 
propitius respice : et mala omnia &c. The Second Collect at Evening 
quae juste meremur omnium sanctor- Prayer. See above p. 403. 
um tuorum intercessione averte. Per.* 5. * Ineffabilem misericordiam tuam 

I. ‘ Deuscuipropriumestmisereri nobis qusesumus, Domine, clementer 
semper et parcere, suscipe depreca- ostende ; ut simul nos et a peccatis 
tionem nostram ; et quos delictorum omnibus exuas, et a poenis quas pro 
catena constringit, miseratio tuse his meremur benignus eripias.* 
pietatis absolvat. Per.* O God, 6. * Fidelium Deus omnium condi- 
whose nature and property, &:c. tor et redemptor,’ &c. 

2. * Omnipotens sempiterne Deus, 7 * ‘ Pietate tua qusesumus, Do- 
qui facis mirabilia,’ &c. {The Prayer mine, nostrorum solve vincula,’ &c. 
for the Clergy and People)^ p. 400, ^ See abov e, pp. 400, 401. 



THE LITANY, 


421 


that of 1 544 : ^ some points of resemblance to these 
Henrician editions appear in the first Edwardine Ordinal 
which are not in the First Prayer Book.^ The First and 
Second Prayer Books each brought innovations : those 
due to the latter were mainly reproduced in the Primer 
of 1553*^ The Marian Litany, in some respects inno- 
vated, and in others reverted to the Henrician forms> 
The three early forms of Elizabethan Litany were 
similarly eclectic ^ : so that no solid ground is reached 
till the Elizabethan Prayer Book. 

But among all these minutiae several more important 
changes stand out clear. First, the clause against ‘ the 
Bishop of Rome and all his detestable (‘ abominable ’ in 
1545) enormities,’ which was introduced in the Henrician 
Litany of IS44> was excised in the Marian Litany, and 
after reappearing in one of the tentative Elizabethan 
editions, disappeared finally at the Elizabethan Prayer 
Book. Secondly, the three invocations of Saints, also 
characteristic of the Henrician Litanies, though retained 
down to 1548,^ disappeared in 1549. 

Thirdly, while the appendix of Collects varied so much 


^ E.g. the form of the three invo- 
cations following the invocation of 
tne Trinity vary. 

^ E.g. ‘ From fornication and all 
deadly sin.’ So also the Marian 
Litany, ‘ Pitifully behold the dolour 
of our heart.’ So also the Elizabethan 
Litany of 1558. 

® In the First Prayer Book the 
petition for the fruits of the earth 
first took its present shape, and, ex- 
cept for the change of ‘ as ’ to ‘ that * 
in the tentative Elizabethan Litanies, 
it has retained it ever since. Again, 
at the same time the Collect * We 
humbly beseech Thee, O Father,’ 
was enlarged into its present form. 
The Second Book, besides other 
small changes, altered ‘ Thy Holy 


Church universal’ into ‘Thy Holy 
Church universally.’ 

^ It had also peculiarities its 
own, e,g., ‘From battayle and from 
sudden death,’ *I^t us not to be 
ledde into temptation.’ 

* They agreed, however, in being 
the only copies in which the ‘ Amen ’ 
is appended to the first Collect. The 
Litany of 1559 reverted to the 
Henrician form of the Gloria 
but anticipated the Prayer Book, e.g,^ 
by enlarging the suffrage for the 
Queen, see p. 102. 

® See The Psalter . . ,the Le>'anyCf 
&c., printed by Roger Car fi;r An- 
thoni Smyth, 1548. (Brit Mus.,. 
C. 35, b, 2.) 


Tbe Litttiiy. 


three of im- 
portance. 



422 


THE LITANY. 


me Lltanf. 


The use of 
the Litany : 


occasional^ 


regular 
b^ore High 
Mass. 


in successive editions, both in its own contents and- in 
its relation to other parts of the Book, that it is not 
worth while to attempt to describe the variations, it is 
worth while to notice that the new Collect added in 1 544 
was used in 1549 to enlarge the Collect, ‘We humbly 
beseech Thee, O Father, &c.,' and so ceased to have a 
separate existence.^ The prayer of S. Chrysostom is 
the only one of the collection which has uniformly re- 
tained its place : of the rest some have disappeared, some 
have been placed elsewhere. ‘ The Grace ' was first 
appended to it as the closing Benediction in 1 559.'^ 

The English Litany was put out originally as a separ- 
ate service; both in 1544 and 1545^ it was used as a 
procession on the accustomed days, Wednesdays 
and Fridays, similarly to the Lenten use of the Litany ; 
it was first brought into permanent relation with other 
services when the Edwardine Injunctions ordered that 
it should be sung immediately before High Mass by the 
priests with other of the quire kneeling in the midst of 
the church, and should supersede for the time all other 
processions or Litanies in church or churchyard. 

This was in itself a considerable change, for the Litany 
had long ceased to be a normal preliminary of Mass, and 
was so only upon the Rogation days,^ or such special 
occasions as the Processions in time of war, when a 
Votive Mass naturally followed. Moreover, the new 
Injunction abolished the ordinary Sunday Procession 
before High Mass, which was a popular form of service, 


^ Except in the Elizabethan Litany 
of 1558 where it occurs in both 
capacities; Lit. Services ofQ.Eliz., 
pp. 7, 8. 

i ^ For the relation of this Appendix 
to the ‘ Five Prayers ^ see above, 
pp. 397 and ff. 

^ Cranmer Remains, pp. 494, 495. 


^ Hoc* Ann. ii. § 23. See above p. 
3 «- 

® It has been suggested that the 
custom may have survived in England 
though not prescribed in the service 
books, but no evidence has been 
cited to support the suggestion. 



THE LITANY. 


423 


including in some places prayers in English, especially 
the solemn Bidding prayer.^ It was now intended, 
(perhaps not without some reminiscence on Cranmer’s 
part of primitive and Eastern custom) to prefix to Mass 
a more complete form of vernacular intercession. The 
Litany was ready to hand and had been proved success- 
ful in this position by constant use on Wednesdays and 
Fridays at intervals during the v receding three years.^ 
The only inconvenience that had been found was that 
some disorder attended its recital in procession,^ and 
therefore in this respect a change was made, and the 
Litany was to be sung kneeling.^ 

When the First Prayer Book was issued it did not 
originally include the Litany, but only a rubric that 
upon Wednesdays and Fridays it should be sung 
according to the Injunction and should be followed by at 
least the Ante-communion Service.® This implies that 
the people were still to use it as ‘ a Procession on 
their knees.' The earliest editions had the Litany 
appended as a supplement, while in later editions 
it was regularly incorporated in the book and stood 
next after the Communion. It was clearly not in- 
tended that the Litany should wholly sweep away 


The Litajiy. 


In the First 

Prayer 

Book. 


^ See arbove, p. 255. 

2 Besides the use ordered by the 
Mandates of June 1544, and August, 
1545, other instances occurred, prob- 
ably before the end of the reign 
{Greyfriars Chron. 49, 50), and cer- 
tainly after the issue of the Injunc^ 
tions, e .^. , after the Battle of Pinkie ; 
see Wrfothesley Chron. i. 136. They 
‘ kept a solemn Procession on their 
knees in English.^ 

3 The Injunction spoke of ‘con- 
tention and strife which hath risen 
.... by reason of fond courtesy and 
challenging of places in procession.’ 

^ This Injunction was evidently 
net meant to be of permanent ^.nd 


universal authority : since even in 
the early years of Elizabeth the 
English Litany was commonly sung in 
Procession at S. George’s, Windsor, 
on S. George’s Day, by the knights 
of the Garter and priests and clerks 
in copes and some of them in almuces. 
Machy^s Diary, 232, 257, 258, 280, 
306, and in 1661 a direction to kneel 
was at one period of the revision in- 
serted into the opening rubric, but 
was afterwards struck out. 

* This provision links on not only 
to the old use of the Litany on these 
days in Lent, but still more naturally 
to the old ‘Stations’ of the Earfy 
Church, see p. 331. 



424 


Lltanj. 


The Second. 


The con- 
nexion with 
the Liturgy 
obscured 


THE LITANY. 

the old Processions, for a rubric at the end of the 
book provided thus : Also upon Christmas Day, 
Easter Day, the Ascension Day, Whit Sunday, and 
the feast of the Trinity may be used, any part of the 
Holy Scripture hereafter to be certainly limited and 
appointed in the stead of the Litany. This shows that 
Cranmer had not yet given up his hopes of a Pro- 
cessional in English.^ But in fact the work was 
never accomplished. In the Second Book the Litany 
was moved to its present place, and it remains as a 
solitary and stationary ‘ Procession ' preparatory to the 
Eucharist The rubric of 1552 merely ordered it for 
Sundays, Wednesdays and Fridays and at other times 
when it shall be commanded by the Ordinary. The i8th 
Elizabethan Injunction repeated the Edwardine Injunc- 
tion with slight verbal changes, again expressly connect- 
ing the Litany with ‘the time of communion of the 
sacrament,' while the 48th ordered the saying of the 
Litany and prayers in Church on Wednesdays and 
Fridays with no mention of the Ante-communion service. 

In time the connexion with the Liturgy was lost 
sight of : this was mainly the result of the massing 
together of three services into one, as when Grindal, 
archbishop of York, in his visitation (1571), directed 
‘ the minister not to pause or stay between the Morn- 
ing Prayer, Litany, and Communion, but to continue 
and say the Morning Prayer, Litany, and Communion, 
or the Service appointed to be said when there was 
no Communion, together, without any intermission : 

I to the intent the people might continue together in 
prayer, and hearing the Word of God ; and not 
depart out of the church during all the time of the 
whole Divine Service.' ^ 

[ ^ See above, p. 34. Hoc. Ann. lxxvl 



THE LITANY. 


425 


The revisers of 1661 went a step further by ordering 
the Litany to be sung after Mornmg Prayer:'^ this 
made little difference ^ so long as the services were 
still massed together ; but the recent custom of sub- 
dividing the services has seriously broken the con- 
nexion, and now in many places the Sunday Eucharist 
is deprived of its proper introductory Procession.^ 

The only occasional use of the Litany prescribed 
in the Prayer book is that in the Ordinal, where it has 
been a feature of the service from very early times. 
Uniformity has brought it about that the Litany there 
shall have the same appendix of prayers for a time of 
war as is included in the regular Litany. It may be 
doubted how far this feature is a desirable part of the 
regular normal course, and whether the Litany would not 
be better suited for general use without it : but cer- 
tainly it is an especially inappropriate appendix to the 
service on the special occasion of an ordination.^ 

The one form of Litany is really used in three 
different ways, (i) as the Precession before the 
Eucharist on Sundays, (2) as a votive service on the old 
Station days of Wednesday and Friday,^ and (3) as a 
special act of pleading in Ordinations : and it is all the 
more necessary to keep the distinction of use clearly in 


The Litany. 

and almost 
forgotten. 


Tke use in 
the Ordinal. 


^ This was done at Cosin’s sugges- in the afternoon or evening. It is 
tion ( Works., v. 509) to prevent a subversive of all liturgical order that 
‘ contentious man ’ from taking ad- Mattins should follow instead of pre- 
vantage of the absence of direction ceding the Eucharist, but the divorce 
to say it in the morning. of this use of the Litany from the 

2 The connexion of the Litany Eucharist is both practically and 
with the Eucharist was not forgotten, theoretically more unjustifiable still. 
e.g . , in Elborow’s Exposition of the ^ It is true that such a use is not 
B.C.P. (1663) the Elizabethan In- without precedent, for the appendix 
junction is expressly quoted on this forms part of the Second Litany in 
point, p. S3* the Consecration of a Church in 

® The revolutionary and disastrous the Egbert Pontifical, (Surtees Soc., 
Shortened Services Act of 1872 actu- voL 27, p. 33). 
ally sanctioned the use of the Litany ® Elborow, Lc. p. 69. 



426 


THE LITANY. 


Occaiional 

Prayera. 

Prayers and 
Thanks- 
givings u^on 
several 
occasions. 


mind, because there is only the one form available for 
the three different purposes.^ 

The Occasional Prayers are entirely English com- 
positions ; they were collected in this place for the 
first time in i66i, but some of them had already 
appeared elsewhere in previous editions. The prayers 
for Rain and Fair Weather were appended to the 
Communion Service of 1549. The Prayers In the thne 
of Dearth and Famine were added in 1552 ; the second 
form was left out in 1559, and only restored, with 
alterations, in 1661. The Prayer In the time of War 
and Tmmdts belongs to 1552, and also that In the time 
of any common Plague or Sickness. It is probable that 
aM these forms had their origin in the necessities of the 
time.^ The Prayers to be said every day in the Ember 
weeks were added at the last revision. They are 
peculiar to the English ritual.^ The Prayer that may be 
said after any of the former is as old as the Gregorian 
Sacramentary and in an English form has had a place 
in the Primer as long as that book can be traced, 
standing with the Collects at the end of the Litany.^ It 
was, however, omitted during the reign of Edward VI., 


^ See Lacey, Liturgical Use of the 
Litany for this subject. 

2 We find an account of the Sweat- 
ing Sickness, and a Dearth, in 
1551 : Strype, Mem, Eccl, Ed, VL 
bk. n. ch. iv. Also there was a 
general European war, besides the 
more pressing troubles in Ireland : 
ih. ch. iii. 

* Palmer, Orig. Lit, i. p. 305. 
The first of these Prayers is in 
Cosin’s Collection of Private Devo- 
tions (1627); the second in the 
Scottish Prayer Book (1637). 

In the American Book this 
Prayer is added to the Prayers from 
the Commination Service in A peni- 


tential Office.^ to be read on the First 
Day of Lent ^ and at other times, at 
the discretion of the Minister. 

® Maskell, ii. p. 107 [in. p. no]. 
Being a short Collect, it is given 
here as an example of medijeval 
English : — ‘ Preie we. Orisoun. 
Deus cui proprium. God, to whom 
it is propre to be merciful and to 
spare euermore, undirfonge oure 
preieris : and the mercifulness of thi 
pitie asoile hem that the chayne of 
trespas bindith. Bi criste our lord. 
So be it.’ See the original Latip 
above, p. 420. It is a Prayer foi 
Mercy and Pardon in the Americai\ 
Prayer Book. 



THE LITANY. 


427 


but restored in the Litanies at the beginning of the reign 
of Elizabeth (1558 and 1559). 

The Prayer for the High Court of Parliament was 
composed most probably by Laud, when Bishop of S. 
David's. It first appeared in an ‘ Order of Fasting,’ in 
1625, and again in 1628 in a special form of prayer 
‘ necessary to be used in these dangerous times of war/ 
In these early forms it is almost verbally like the present 
prayer, only somewhat longer ; it also contains the words 
'most religious and gracious king,'^ which have been 
commonly supposed to have been introduced as a com- 
pliment to Charles IL In 1661 the Prayer was inserted 
in a special form for a Fast-day on the 12th of June, and 
again in the following January ; and at the same time it 
was placed by the Convocation in the Book of Common 
Prayer.2 

The Prayer for all Conditions of Men was probably 
composed by. Dr. Peter Gunning, Master of St. 
John's College, Cambridge, and successively Bishop 
of Chichester and Ely.^ In its original sha^ it is 
supposed to have been longer and was designed as a 
substitute for the Litany, no doubt to meet the objec- 
tions of the Puritans.^ The Convocation, however, re- 
tained the Litany, reduced this prayer to its present pro- 
portions and adopted it as an alternative to the Litany, 
without, however, altering the word finally, which seems 
to be needlessly introduced in so short a form. Before 
this, no general intercessory prayer occurred in the 


OccMion*! 

Pr»y«r». 


^ Sovereigns are mentioned as 
euar^^effraroi «ol Tri(rT 6 Tarot in tke 
Anaphora of St. Basil’s Liturgy: 
A. E. W. 333. 

^Cardwell, Conferences, p. 233, 
mte; Lathbury, Hist, of Convoc. 


pp. 301, 302. The word Dominion 
was substituted for Kingdoms by an 
Order of Council of January i, 1801, 
® Bisse, Beauty of Holiness (5th 
edition, I 7 I 7 )> P- 97 * 

^ See above, p. 1 73. 



42 $ 


THE LITANY. 


OccMional 

Prayer*. 

Thanks- 

Xivin^s. 


service, except on those mornings when the Litany 
was said. 

Praise is an essential part of divine worship. Hence 
we retain, throughout the services, Doxologies, Psalms, 
and Canticles. But these do not include that particular 
thanksgiving for extraordinary deliverances, or indeed 
for daily mercies, which is due to the author and giver 
of all good things. Hence some particular thanksgivings^ 
were annexed to the Litany, at the revision of the 
Prayer Book after the Hampton Court Conference, by 
order of James I., under the title of ^ An enlarge7nent 
of thanksgiving for diverse benefits^ by way of expla- 
nation! These were thanksgivings for Rain^ for Fair 
Weather y for Pleiity^ for Peace and Victory^ and for Deli- 
verance from the Plague in two forms.^ At the last 
revision, after the restoration of the Monarchy, another 
special form of thanksgiving was added for Restorhig 
Publick Peace at HomeP Its language must have been 
felt to be strikingly appropriate, when read with the 
restored Common Prayer, after such a mournful period 
of civil discord. At tlie same time the Convocation 
accepted a form of General Thanksgivings composed by 
Bishop Reynolds,^ an addition which rendered the 
book more perfect by making the Thanksgivings corre- 
spond with the Prayers.^ • 

^ ‘ The English ritual, I believe, ^ See above, p, 142. 
is the only one which contains special ^ Cardwell, Conf. pp. 222, 223. 

I thanksgivings for the mercies of God, ^ Based upon Wren’s suggestion, 
others having confined themselves to Fragm. TIL p. 64. 
general expressions of gratitude on ® Cardwell, SynodaHay 658. 
all such occasions. It has therefore, ^ In the American Prayer Book 
in the present case, improved on the the Prayer for all Conditions of Men^ 
ancient customs of the Christian and the General Thanksgiving are 
Church, instead of being in any way inserted in their place in the Mom- 
inconsistent with them.’ — Painter, ing and Evening Prayer ; and the 
Grig. Lit. i. p. 307. See Hooker, General Thanksgiving 
Eccl. Pol. v. 43. at the end of the Litany. The 



THE LITANY, 


429 


Prayer for Parliament becomes, with 
slight alteration, A Prayer for Con- 
gress ; A Prayer io he used at ihe 
Meetings of Convention is taken in 
great part from a paragraph in the 
Homily for Whit-Sunday, changes of 
phrase being provided, adapting it 
for use in churches during the session 
of any General or Diocesan Conven- 
tion. The Prayers, For Rain, For 
Fair Weather, In Time of Dearth and 
Famine, and In Time of War and 
Tumutt<!, are taken with some 
changes of phrase, and omission of 
the references to the Old Testament ; 
and the two forms For those who are 
to be admitted into Holy Orders, to be 
used in the Weeks preceding the stated 
Times of Ordmaiiott, are taken from 
the English Book, with only two 
minute improvements in the first 
Form, ‘who’ (for ‘which’), and 
‘ show forth ’ (for ‘ set forth ’) thy 


glory, as ‘ set forward ’ immediately 1 
follows. The Prayer in Time of 
great Sickness and Mortality, was 
composed and placed in the Book of 
1789 ; and additional Forms are pro- I 
vided For the Unity of Gods People, 
For Missions, For Fruitful Seasons 
(in two Forms), io be used on Rogation 
Sunday and the Rogation-days. Also, 
For a Sick Person, For a Sick Child, 
For a Person or Persons going fa 
Sea, For a Person under Affliction, 
For Malefactors after CondemnatioJi 
(all dating from 1 789). 

Additional Thanksgivings (to be 
used after the General Thanksgiving) 
are. For a Recovery f'om Sickness, 
For a Childs Recovery from Sickness 
(1892), and For a Sdfe Retiam from 
Sea. The Thanksgiving from the 
Churching Office is also placed 
among the Occasional Thanksgivings. 


Occa.iioiutJ 

Prayers. 



CHAPTER XII. 

THE ORDER FOR THE ADMINISTRATION OF THE LORN S 
SUFFER, OR HOLY COMMUNION. 

Sect. I . — Primitive Liturgies. 

"The traces of the form of worship used by the Christian 
Tr^cfthe converts, which we find in the New Testament, refer 
to the Eucharist, as being emphatically the Christian 
Test^Znt Service. Attendance at the ‘ breaking of the bread ' was 
from the first a principal feature of the Christian Church,^ 
and the due performance of the service forms one of the 
main topics of one of S. Paul's Epistles.^ It clearly was 
designed to be a close reproduction of our Lord's action 
in instituting the Eucharist at the last Passover, and 
this has in fact determined the whole course and method 
of Eucharistic worship from the very first. It led in 
Ktiaiion to Very early days to the combining of the Eucharist with 
Agape. Christian meal of the Agape — k combination which 

^ See the description of the earliest ring to the consecration of the bread 
converts, Acts ii. 42, Se irpotr- and vv-ine and the meaning of recep- 
KapTcpovvTfs Ti? Tav clto- tion ; I Cor. xiv. 1 6, to the use of 

ffTSXciiPy Kol Koiva>v[<fy Ka\ rf the word Amen by the people after 
K\d(r€irov Apr ovy Kal rats irpocrfvxais, the Eucharistical prayer offered by 
and compare 46, and xx. 7. the minister ; i Cor. xvi. 2, to the 

2 See I Cor. xi. 13 and ff. Com- weekly almsgiving, 
pare also i Cor. x. 16 and ff., refer- 



THE LORD'S SUPPER, OR HOLY COMMUNION. 


was natural enough, until it led, as it clearly did at 
Corinth, to a false conception of the meaning and scope 
of the Eucharist : and then S. Paul’s intervention, and 
the teaching which he gave in his epistle on the subject, 
mark the first step in a process of change : the 
Eucharist was separated from the Agape, and placed in 
the position, in which it is found at the opening of the 
Ilnd century, when evidence on the point is next forth- 
coming, viz., as an early morning service. It is 
significant that the Church at once interpreted literally 
the command ‘ Do this in remembrance of me ’ as an 
instruction to continue the Eucharist as a perpetual 
service, in quite a different sense from that which it gave 
to the apparently similar command to ‘ wash one another’s 
feet’ ; just as it gave a quite different interpretation to 
the statement, ‘This is my body’ from that which it 
gave to such parallel statements as ‘ I am the vine,’ or, ‘ I 
am the resurrection.’ Thus from the first the Eucharist 
stood out in a unique position as the distinctive Christian 
service, and attendance at it as a primary Christian duty. 

Hence naturally arose the ecclesiastical use of the word 
Liturgy} to designate the form employed by the Church 
in performing that duty. Other titles bring out other 
aspects of the same service, which was called the Mass 
by the First Prayer Book, as was usual in the mediaeval 
and the Latin Church, but which in the later Prayer 

^ In* classical Greek K^irovpyla and in ecclesiastical writers, for any 
denotes any public service, religious sacred function, and later, in an 
or secular. In the LXX. translation especial and strict sense, for the 
it is used especially in Numbers Eucharistic Office. See Bingham, 
and Chronicles for the ministry of Antiq. xm. i. The term has been 
the Levites {e. g. i Chron. xxvi. 30, at times extended to cover other ser- 
els iraffav X. Kvpiov ) ; in the New vices besides the .Eucharist, just as 
Testament, among other things, the term ‘ Divine Service ’ has been 
for the ministry of prophets and similarly misused and extended : but 
teachers (Acts xiii. 2, where see it is far best to keep each to its own 
Wordsworth’s note ; cp. Trench, proper place. See above, p. 307. 
Synonyms of the New Test, i § xxxv. ) ; . 


431 


PrimitiT* 

LitvrglMU 


Interyreia* 
tion of our 
Lor<£s com- 
mand. 


Titles qf the 
rite. 



43 ^ 


THE ORDER FOR THE ADMINISTRATION OF 


i Primitive 
Liturgies. 


^arly 

locuments. 


Books is called The Lord's Supper and The Holy 
Co 7 nniunion}- 

Outside the New Testament the earliest descriptions 
of the service extant are those of Pliny {circa 1 1 2) and 
of Justin Martyr {c, 148): both these belong to a 
period when there were still no fixed forms of service 
and no written Service-books ^ : but though these are 
only general descriptions, as being intended for 
heathen readers, and, in the case of Pliny, ^ written 
by a heathen pro-praetor who had evidently little 
understanding of what he described, it is clear from 
them that the service followed a fixed outline and 


^ The following are the principal 
early titles of the service : — Break- 
B/'ead, Acts ii. 42, 46, xx. 
7 : Communion^ KOivcavla, from S. 
Paul’s account of the effect of the 
service, which is the communion of 
the body and blood of Christ, i Cor. 
X. 16 : Eucharist y S. 

Paul uses the word, i Cor. xiv. 16, 
but probably not in the technical 
sense ; this, however, is clear in 
Ignatius, Smyrn. c. 6, 8 ; Philadelph, 
c. 4, and probably in the Didache, 
§ 9. The use of in 

Clement, § 41, is intermediate. 

Lords Supper^ Kvpia/chv Seiirrou, 
because instituted by our Lord at 
supper, and succeeding the Jewish 
Paschal supper ; it does not appear, 
however, that the text (i Cor. xi. 
20) was interpreted absolutely of 
the Eucharist before the end of the 
fourth century; and at the end of 
the seventh century Lords Supper 
had not become a familiar name 
for the Eucharist, but rather denoted 
the supper, or love-feast, Agape^ 
which accompanied it, or our Lord’s 
own supper with His disciples, or 
the supper which preceded the 
Eucharist on Maundy Thursday ; in 
the Middle Ages, however, it was a 
very common name for the Euchar- 
ist : Oblation^ 'irfio(T(popd (circa 96) 


Clem. Rom. c. 40. Sacrament^ 
sacramentum (112), Pliny, Episi. x. 
96 : the word ' was probably mis- 
understood by Pliny, and may have 
been technically employed, as it 
certainly was in Tertullian’s day : 
Sacrifice, Bvala (150), Just. M. Dial, 
c. 41, 1 17: Comutemoration, Me- 
7 norial, audfipyjais, fivhrv (^ 5 ^)) 
c. 1 17: OJice, officium (200), Tert. 
De orat, 14: The Lords Service, 
doniinicum (250), Cyprian De opera 
et el. 15; Epist. Ixiii. l6 : Mass. 
Missa (385), from the usual form of 
dismission, lie, missa est ; Ambros. 
Epist. I. 20. cui Marcellimm, § 4. 
See Probst, Litur^ie der Ersten 
Chr. Jahrh. I and ff. 

^ These are printed below (see 
additional note i, p. 506) together 
with passages from the AiBdxVi which 
gives two forms of thanksgiving after 
reception and a general Eucharistic 
thanksgiving to follow. The prophet 
with his gift of extempore prayer was 
allowed liberty in celebrating, while 
at the same period other celebrants 
were being restricted to fixed forms. 
But the forms very possibly refer only 
to the Agape. Bp. J. Wordsworth, 
The Holy Communion, 46. 

^ See Lightfoot, Ignatius, i. pp. 
50 and ff. Keating, Agape and Much. 
pp. 54 and ff. 



THE LORDS SUFFER, OR HOLY COMMUNION. 433 

was on the way to be stereotyped into fixed liturgical 
forms.^ 

Pliny’s letter suggests that the Eucharist took place pu^y, 
early on Sunday morning, and that the Agape or Love- 
feast, which had accompanied it in the days when S. Paul 
dealt with the matter at Corinth, was now separated and 
put after it.^ 

Justin Mart5/r speaks also of the Sunday gathering and Hsthi 
specifies (i) the reading of Scripture, and (ii) a sermon 
based on it ; (iii) the prayers for all classes of men ; (iv) 
the kiss of peace ; (v) the oblation of bread and the cup 
of wine and water ; (vi) the long exercise of praise, 
prayer and thanksgiving offered by the president at his 
discretion, and responded to by the people with (vii) 

Amen ; (viii) the administration to those present and 
by the deacons to the absent ; (ix) the almsgiving. He 
touches further on the doctrine of the communion and 
on the discipline by which the sanctity of the Sacrament 
was safeguarded. 

All this implies that in the middle of the second 
century the features familiar in later times were already 
present in an organized shape.^ 

As to the fixity of liturgical forms there was probably The hegin^ 

• 1 ningof 

much variety of habit. Prayer on a given theme very 
soon falls into regular phrases out of which formulas 
grow. Such phrases and formulas were no doubt in use 
in quite early times, but the ofificiant was not at first 
bound to them> As time went on, the liberty of using 

^ See a general description in in N. T. times, a liturgical language 
Wordsworth, ' pp. 41 & if had been formed, phrases had been 

® Ibid. 57. Pullan, pp. 3, 7. coined and were in recognised use, 

® For further descriptions of the and some formulas possibly had been 
Liturgy in later times see the refer- generally adopted. See i Clem, 
ences given above on pp. 4, 5. And 59-61 ; Warren, Liturgy of Ante- 
Pullan. History of B.C.P. c. i. Nicene Church, 168-170; and for 
^ It is probable that even as early Biblical passages, I Tim. iii. 16, 
as the Epistle of S. Clement, if not Eph. v. 14, and Warren, 34'-36. 

F F 



' 434 - 


THR ORDER FOR THE ADMINISTRATION OF 


Primitive 

Liturgies. 


The primi- 
tive liturgy. 


extempore forms was curtailed, till it was restricted to 
special orders of the ministry, such as the ‘ prophets ' or 
the episcopate ; and finally to all intents and purposes 
it disappeared. But meanwhile for a considerable 
period the use of fixed forms and the liberty to ex- 
temporize went on side by side, and the earliest extant 
Liturgy, that in the Sacramentary of Serapion of 
Thmuis, seems to be, not a common form in general use, 
but the particular form drawn up by Serapion for his 
own peculiar use, in virtue of the right of liturgical 
independence which belonged to him as a bishop. 

Passing thus from the early period, in which almost 
the only evidence available is that of various descriptions 
of the service such as those of S. Justin or S, Cyril, to 
the later period at which actual forms of service and 
Service-books are forthcoming, the first impression is 
one of great multiplicity of rite and use : but on further 
study it becomes clear, not only (i) that these many 
individual forms can be classified in various families 
belonging to certain localities and centres of Church 
life, but also that (ii) there is undei lying these families 
a primitive and universal scheme of Eucharistic ser- 
vice, on which all have been modelled, and that (iii) the 
scheme agrees with that which has been noticed in the 
early descriptions of the Eucharist. Round this primi- 
tive nucleus much has been gathered, and out of it much 
has been developed, in different ways and at different 
places and times ; but dimly discernible in the back- 
ground of the whole elaborate picture there is the 
early Christian form of Eucharistic service. Thus by 
working backwards from these later liturgical docu- 
ments the same conclusions are to be reached which 
have already been suggested by the earlier descriptive 
documents. 



THE LORD'S SUPPER, OR HOLY COMMUNION, 


435 


There existed at first, as has been shown, no more 
than a mere outline, to be followed out in general by 
all who celebrated, but to be filled in in detail at the 
discretion of the individual celebrant : S. Paul speaks 
of the congregational at the end of the Eucharistic 

prayer,^ and this implies that the congregation followed 
the prayer and knew their cue for responding. Similarly 
at a later date it is clear that at intervals through 
the service there were fixed cues, to which the cele- 
brant was expected to return, though he were following 
a line of his own and perhaps even extemporizing, 
and which the congregation was prepared to recognise 
and even respond to.^ The Siirsum corda^ the Sanctus^ 
the words of Institution, the Lord's Prayer, are cases in 
point. They are elements common to most early 
liturgies and are attested by early writers as prominent 
points in the service. They were principal parts of the 
structural skeleton of the early days, which later became 
variously clothed with differing features, just as they are 
still the main joints on which the Liturgy articulates. 

No definite records of early days prescribe formally 
this skeleton or outline of service, but, since the two 
main lines of argument already mentioned, viz. patristic 
witness and comparative liturgiology, both converge and 
lead to the same results, it may fairly be claimed that 
the results acquired are trustworthy. They may be 
summarized as follows. 

First with regard to the main structure of the Liturgy. 
It has always* consisted of two parts, (i) a preliminary 
service of lessons, chants, preaching, and prayers, which 
possibly is not unconnected with the worship of the 

^ I Cor. xvi. 1 6. lytean Canons in the middle of the 

This is especially clear from the third century. Ed. Achelis, § 21, 
Sacramentary of Serapion. See p. 5. or Duchesne, p. 506. 

* This is attested by the Hippo- 


Primitlv® 

Liturgies. 

Its sii uc~ 

iural 

outline. 


The liturgy 
of the cate- 
chumens 



436 


THE ORDER EOR THE ADMINISTRATION OF 


Primitive 

Lituxglei. 


The liturgy 
of the 
faithful 


synagogue. It was to this only that Catechumens were 
admitted, and it therefore is called the Catechumens’ 
service, (ii) The second part of the Liturgy only began 
when all except the ‘ Faithful ’ had left ; ^ it therefore 
is called the service of the Faithful. It followed the 
analogy of our Lord’s institution of the Eucharist in 
being the definitely Christian rite annexed to the Jewish 
service. 

It will be best at once to get a clear idea of the main 
contents of these two parts of the primitive outline of 
the Liturgy. 

I. {a) Lessons, more or fewer In number, from various parts of 
scripture, such as Law, Prophecy, Epistle, Gospel. 

{b) Psalms and canticles sung between the Lessons. 

{c) Sermon. 

[d] Prayers, including the special prayers for and dismissal 
of the various classes of persons, who were not 
qualified to remain to the Liturgy proper.^ 

The service of the faithful itself falls into two parts, (A) 
the first preparatory to the offering of the Eucharist, (B) 
the second the offering itself, called technically the 
' Anaphora.’ 

II. K id) The Prayers ot the Faithful. 

(J?) The offertory, that is the oblation of the Elements, 
and other offerings.^ 

{c) The Kiss of Peace. 


’ Baptized Christians in the East {Apol. i. 65-67), except the second, 
undergoing penitential discipline in which is mentioned by Pliny {Ep. 
one or other stage of excommunica- ad T raj. x. 96 ). See Additional 
tion were also excluded. See Mar- Note i. 

shall, Penitential Ifmipline, Angl. ^ These at one time were very 
Catb. Lil>. Rev. d'' Histoire^ yiT. i. various, but were in time restricted 
^ This last feature certainly goes to offerings of liturgical use. The 
back to very early times, if not to the third of the Apostolic canons re- 
e irliest. All these four divisions are stricted them to oil and incense, 
mentioned by S. Justin Martyr Bruns» Canones^ i. i. 



THE LORHS SUPPER, OR HOLY COMMUNION, 


437 


B id) The Salutation, Siirsum corda,, &c. 

ie) The great Eucharistic prayer, containing, in one or 
other form : — 

(i) The Commemoration of GoTs Eternal Being and 

Work in Creation, leading to 

(ii) The Triumphal Hymn of Sanciiis. 

(iii) The Commemoration of God’s Work in Redemp- 

tion, and of our Lord’s incarnate Work, includ- 
ing the Recital of the Institution of the 
Sacrament. 

(iv) In virtue of this, The Oblation of the elements 

and the Invocation of God’s power to consecrate 
them. 

(v) The Fraction, Lord’s Prayer, and final Amen.^ 

(/) The Invitation and the Communion. 

{g) The Thanksgiving and dismissal.^ 

From another point of view, already mentioned above, 
the xA^naphora may be said to develop round five cardinal | 
points : these are (i) the Sanctus, (ii) the Recitation of the 
institution of the Eucharist, (iii) the Invocation of the 
Holy Spirit, (iv) the Fraction, and (v) the Lord’s Prayer. 
They are fixed points, in which every early Anaphora, 
whether improvised by the celebrant in early days or 
written down at a later date, may be expected to coincide. 
The second was at first probably only an incident in the 
historical summary of the work of redemption, which 
formed the central section of the action ; while the third 
naturally became attached to the historical summary in 
the position which its connexion with Pentecost obviously 
marked out for it; but these two features gradually 
acquired special and rival prominence : in the West 
stress was laid on the former, and in the East on the 

1 The order of the closing items though some points, such as the uni- 
varies. versality of the Sanctus and the 

^ The outline is only conjectural, position of the Lord’s Prayer, are dis- 
but it is borne out in the main by the putable. 

Liturgies and the early writings, 


■rriniitiTto 

IiltturgiM. 


The uni- 
fo-nnity of 
outline^ 



43 '^ 


Primitive 

Liturgiei. 


with one 
main excep- 
tion. 


hi the East. 


THE ORDER FOR THE ADMINISTRATION OF 


latter, with the result that the centre of gravity of 
the action became in the West the Words of Institution, 
and in the East the Epiclesis or Invocation. 

That some such outline or scheme underlies all 
existing Liturgies may easily be deduced from a 
comparison of the earliest extant Liturgies and from the 
patristic writings bearing on the subject.^ 

But one very early cause of dislocation and change 
needs special notice here. The Intercessions, including 
the Diptychs, or two lists of the Living and the Departed 
respectively who were to be prayed for, had originally 
preceded the Anaphora : but at an early date these were 
in most cases inserted into it, in one or another position 
and in greater or lesser degree: they were thus brought in 
closer relation to the central action of the liturgy, and in 
some instances they were inserted there more or less in 
duplicate, ?>., without being altogether displaced from 
their original position. This seems to be the one clear 
exception to the uniformity of outline which underlies 
the Liturgies in their earliest recoverable forms.^ 

In the East this outline has been very faithfully 
preserved : additions have been made to the Anaphora, 
such as the above mentioned addition of the intercession : 
some other parts, such as the ‘ Great Entrance ’ or solemn 
ceremonial of the offertory, have been developed ; and 
in particular the preparation for the liturgy has grown 
in the course of time to considerable proportions : ^ but 
the changes have left the old structure undisturbed and 
recognizable, while the variations in the position of the 

^ These are best studied in Bright- Augustine’s time. Epistle., 59 (149), 
man, Liturgies Eastern and Western, i6j ad Paulinum. It was said by all 

^ Possibly the use of the Lord’s j)resent according to Oriental and Gal- 
Prayer at the end of the Anaphora is lican Use, but by the celebrant only 
not primitive : its position is variable, in the Roman Use. See below, p.496. 
but there is testimony to its almost ^ Brightman, Z, E^ W., Appen- 
universal use in this position in S. dix L, 



THE LORHS SUPPER, OR HOLY COMMUNION. 


439 


Intercession serve to differentiate the various Anaphoras 
into four different families — the West-Syrian, which has 
Antioch for its centre, the East-Syrian or Nestorian, 
the Byzantine, and the Egyptian. 

In the West there has been much more change, and 
even upheaval : but still there is evidence enough to shew 
that the same structure underlies the Western Liturgies, 
though it is far less recognizable here than in the Eastern 
liturgies. There is little change as to the general outline 
of the service as a whole, but as to the form of the Ana- 
phora there is great change visible. As the liberty in ex- 
temporizing prayer was curtailed and the crystallization 
into fixed forms gradually came about, a result was ob- 
tained in the West different from that reached in the East. 
In the East the result was the creation of a number of 
Anaphoras, each of them generally associated with some 
great name : these afforded considerable scope for change 
and choice, but each Anaphora itself was fixed and subject 
to no variation from day to day or from one season to an- 
other. In the West the variations were connected not 
with the various names of great Bishops or churches, but 
with the changing seasons and occasions of the year: 
moreover the mode of variation was different ; for here, 
some parts of the anaphoral division of the service re- 
mained fixed and invariable, while other parts varied fre- 
quently or even daily. Thus the Latin Church instead of 
having a number of alternative Anaphoras, each of which 
was one long continuous and unchanging prayer, had for 
the anaphoral division of the service a series of short 
prayers, some invariable and some variable ; or in other 
words, a fixed framework with a number of alternative 
‘ masses 

^ This distinction between East speaking, it is more apparent than 
and West is for practical pur- real, and more a matter of form and 
poses worth noticing, though, strictly method than of princrpfe,- Erich^ s 


Primitive 

Litnrgiee 


contrasted 
•with the 
West^ 


in general 
outline. 


in the 
Anaphora. 



440 


PrimiUTA 

LitvrgiM. 

The Liturgy 
in Rome. 


The Canon; 


a forecast of 
its history. 


THE ORDER FOR THE ADMINISTRATION OF 


Rome was unlike the bulk of Western Christendomj 
for there the church was originally Greek-speaking, 
and it seems clear that the original Greek Liturgy of the 
church of the City of Rome was maintained down at 
least to the end of the Illrd or even to the middle of the 
IVth centuryd At some such time the great change 
was made of adopting a Latin Liturgy : probably there 
had been for a long time two liturgies in use side by 
side: — one of the Greek pattern (and probably akin 
to that of Alexandria), with an invariable Anaphora, into 
which it is probable that the Intercession had already 
been inserted : the other of the Latin pattern, comprising 
fixed elements alternating with variable prayers : here the 
Intercession was still in its old place before the Anaphora. 

The Roman ^ Canon’ seems to be the result of a 
compromise between the two. It will be best to deal first 
with this, the central section and nucleus of the Liturgy, 
and to come later to the history of the less central parts. 

It will be shown to have combined something of the 
variableness of the Latin model with much of the fixity 
of the Greek model. The position of the Intercession 
seems to have been a concession to the Greek view, 
while in other respects the Canon is markedly Latin : 
the western plan of providing variants in the Anaphora 
is adopted, but considerably restricted. This fusion was 

Eastern Anaphora (or, to "be more ^ Duchesne gives the former date, 
accurate, not only the Anaphora but Revue cl Histoire^ v. 45 ; Burbidge 
the whole Missa Fidelium) is made the latter, quoting passages from 
up of a combination of variables and Victorinus Afer [c. 365), Adv. 

constantelements; while each Western Arium^ i. 30, ii. ^ (Migne, P.L. viii. 

if the variable and the constant 1063,1094), which seem references 
elementswerecombinedin one, would to a Greek Liturgy. Guardian, 
be seen to be the equivalent of an March 24, 1897. But as the Latin 
Anaphora. The difference is mainly Canon was apparently already in use 
one of arrangement ; Western cus- (see below p. 459, note 3), the two 
tom separated off variables from must in that case have been going 
constants, while Eastern custom kept on side by side; this is not at all 
them together. improbable. 



THE LOTUS SUPPER, OR HOLY COMMUNLOH 


441 


apparently completed by the end of the IVth century, 
and since that event the Roman Canon has been very 
little altered: only the amount of variation was still 
further and steadily curtailed, while slight additions 
were made to the fixed text by S. Leo and by S. 
Gregory, and the Lord's Prayer was transferred so as 
to come before the fraction instead of after it.^ 


Primitive 

Liturgieg. 


Sect. IL The Roma7i Canon, 

The Canon as brought to England by S. Augustine is 
therefore practically identical with that of the later Latin 
Service-books of the English Church. It will be best 
therefore to give it here from the Sarum Missal ^ as a 
starting point from which both to work backwards in 
describing its history and significance, and also to work 
forwards, in describing the process by which the conse- 
cration prayer of the English Prayer Book came out of it. 


Dominus vobiscum. 

Et cum spiritu tuo. 

Sursum corda. 

Habemus ad Dominnm. 

Gratias agamus Domino Deo nostro. 
Dignum et justum est. 


Vere dignum et justum est, aequum et salutare, nos tibi semper 


et ubique gratias agere, Domine 
Deus : 

Et ideo cum Angelis et Arch- 
angelis cum Thronis et Domina- 
tionibus cumque omni militia 
coelestis exercilus hymnum 
gloriae tuae canimus, sine fine 
dicentes ; 


sancte, Pater omnipotens, ceteme 

Pei Christum Dominum nostrum. 
Per quern majestatem tuam lau~ 
dant Angeli, adorant Domina-" 
tioncs, tremunt Potestates, Coeli, 
coelorumque Virtutes, ac beata 
Seraphin, socia exultatione con- 
celebrant, Cum quibus et nos- 
tras voces ut admitti jubeas de- 
precamur, supplici confessione 
dicentes ; 


I. The Ana- 
phora . 
begins. 


2. Preface 
variable^ 
muith two 
alternative 
fixed 
endings in. 
ordinary 
use. 


^ See Ehiier, Qmllen, 394 — 429, 
and footnotes on pp. 442 and 443. 


® The Sarum arraj^eucient is give]|J 
above, p. 282 : this is learranged.. 



442 


THE ORDER FOR THE ADMINISTRATION OF 


The Roman 
Canon. 

3. Sanctus. 
Stmg by the 
choir. 

Thk 

Canon.* 

4. Introduc- 
tion to the 
Prayer of 
ihe Living. 


Commemo- 
ration of the 
Saints or of 
the Festival 
Variable. 


5. (a) Obla- 
tion of the 
gifts. 
Variable. 


(h) With 
fixed end- 
ing. 


Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Pleni sunt 
coili et terra gloria tua : Osanna in excelsis. Benedictus qui venit 
in nomine Domini : Osanna in excelsis. 

Te igitur, clementissime Pater, per Jesum Christum Filium 
tuum Doininum nostrum, supplices rogamus ac petimus, uti accepta 
habeas et benedicas hasc^dona, h^c^pmunera, hacc-psancta 
sacrificia illibata, imprimis quae tibi ofFerimus pro Ecclesia tua 
sancta Catholica, quam pacificare, custodire, adunare, et regere 
digneris toto orbe terrarum, una cum famulo tuo Papa nostro N. 
et Antistite nostro N. et Rege nostro N. et omnibus orthodoxis 
atque catholicse et apostolicae fidei cultoribus. 

Memento, Domine, famulorum famularumque tuarum N. et N. 
et omnium circumstantium, quorum tibi tides cognita est et nota 
devotio : [pro quibus tibi ofiferimus, vel]- qui tibi ofierunt hoc sacri- 
ficium laudis, pro se suisque omnibus, pro redemptione animarum 
suarum pro spe salutis et incolumitatis suae, tibique reddunt vota 
sua aeterno Deo vivo et vero. 

Communicantes et memoriam venerantes, imprimis gloriosae 
semperque virginis Mariae, genetricis Dei et Domini nostri Jesu 
Christi, sed et beatorum Apostolorum ac Martyrum tuorum, 
Petri, Pauli, Andreae, Jacobi, Johannis, Thomae, Jacobi, Philippi, 
Bartholomaei, Matthaei, Simonis, et Thaddaei, Lini, Cleti, dementis, 
Sixti, Cornelii, Cypriani, Laurentii, Chrysogoni, Johannis et Pauli, 
Cosmae et Damiani et omnium sanctorum tuorum ; quorum mentis 
precibusque concedas, ut in omnibus protectionis tuae muniamur 
auxilio. Per eundem Christum Dominum nostrum. Amen. 

Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae 
tuae, quaesumus, Domine, ut placatus accipias, diesque nostros in 
tua pace disponas, atque ab aeterna damnatione nos eripi, et in 
electorum tuorum jubeas grege numerari.^ Per Christum Dominum 
nostrum. Amen. 

Quam oblationem tu, Deus omnipotens, in omnibus, quaesumus, 

^ According to the later mediaeval serlim in consecratione Corporis 
ise the Canon is the portion com- Christi, plene et integre proferuntiir.’ 
mencing ‘Te igitur,’ and ending be- Wilkins, i. 505. See Bingham, 
fore the Lord’s Prayer. Ebner, 395. tiq. xv. iii. § 34. Scudamore, Notitia 
• From the eighth century onward the Eucharhtica, vi. iii. 
celebrant said it secreto^ or submissa ® This is a later insertion. Ebner, 
voce : ‘ ita ut ipsemet se audiat, et a 404. 

circumstantibus non audiatur.’ There ® This passs^e, ‘ diesque nostros... 
are many constitutions of the English numerari^ was permanently added to 
Church about the mode of utterance : the Canon by S. Gregory : Lib. Pont, 
e.g.y Can. vi. of a Council at Oxford i. 312, s,v, Beda, Hist. n. i, 
(1222), ‘Verba vero Canonis, prse- 



THE LORD^S SUPPER, OR HOLY COMMUNION, 


bene4*dictain, adscrip'^tam, ra^’tam, rationabilem, acceptabilem- 
que facere digneris, ut nobis Cor^hpus et San^-guis fiat dilectissimi 
Filii tui Domini nostri Jesu Christi. 

Qui pridie quam pateretur, accepit panem in sanctas et vene- 
rabiles manus suas, et, elevatis oculis in cadum ad te Deum Patrem 
suum onanipotentem, tibi gratias agens, bene»d-dixit, fregit, deditque 
discipulis suis, dicens : Accipite et manducate ex hocomnes. Doc 
est enim Corpus meum. Simili modo posteaquam coenatum est, 
accipiens et hunc praeclarum calicem in sanctas ac venerabiles 
manus suas, item tibi gratias agens, bene-d^dixit, deditque disci- 
pulis suis, dicens : Accipite, et bibite ex eo omnes. Hie est enim 
calix Sanguinis mei novi et fpterni testamenti, mysterium fidei, qui 
pro vobis et pro inultis effundetur in remissionem peccatorum. 
H?ec quotiescunque feceritis, in mei memoriam facietis. 

ia) Unde et memores, Domine, nos servi tui sed et plebs tua 
sancta, ejusdem Chrisli Filii tui Domini Dei nostri tarn beatae pas- 
sionis, necnon et ab inferis resurrectionis, sed et in coelos gloriosas 
ascensionis, offerimus prseclarae majestati tuae de tuis donis ac datis, 
hostiam pu'^^ram, hostiam sanci^tam, hostiam imma-d^culatam, 
panem sanci-tum vitae feternae, et cadhlicem salutis perpetuae. 

(b) Supra quae propitio ac sereno vultu respicere digneris, et 
accepta habere, sicut accepta habere dignatus es munera pueri tui 
justi Abel, et sacrificium Patriarchae nostri Abrahae, et quod tibi 
obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium, 
immaculatam hostiamd 

{c) Supplices te rogamus, omnipotens Deus, jube haec perferri 
per manus sancti angeli tui in sublime altare tuum, in conspectu 
divinae majestatis tuae, ut quotquot ex hac altaris participatione 
sacrosanctum Filii tui Cor»Fpus, et Sandhguinem sumpserimus, 
Omni bene*d^dictione cuelesti et gratia repleamur, per eundem 
Christum Dominum nostrum. Amen. 

IMemento etiam, Domine, animarum famulorum famularumque 
tuarum N. et N. qui nos praecesserunt cum signo fidei, et dormiunt 
in somno pacis. Ipsis, Domine, et omnibus in Christo quiescen- 
tibus locum refrigerii, lucis et pacis, ut indulgeas deprecamur. Per 
eundem Christum Dominum nostrum. Amen. 

Nobis quoque peccatoribus famulis tuis de multitudine misera- 
tiohum tuarum sperantibus, partem aliquam et societatem donare 
digneris cum tuis sanctis apostolis et martyribus : cum Johanne, 
Stephano, Matthia, Bamaba, Ignatio, Alexandro, Marcellino, Petro, 

^ These words, ‘sanctum sacri- added to the Canon by Deo the 
ficium, immaculatam hostiam^’ were Oteat ; Libfr Pont. i. 238, s, v. 


443 


The RomMi 
Canon. 


6. Coni- 
menioration 
0/ the Insit' 
tufion, 


7. and of 
Redemption. 


Oblation of 
the elements, 


and the 
equivalent 
of the 
Invocation. 


8. The 
Pyayer of 
the De- 
parted, 


Duplicate 
commemo- 
ration of the 
Saints, 



444 


THE ORDER FOR THE ADMINISTRATION OF 


The Roman 
Canon. 


y. Two 

duplicate 

Roxologies, 

with 

Amen. 


lo. Prelude 
to the Lords 
Prayer. 


u. Conclu- 
sion ap- 
pended to it. 


12. Fraction 
into three 
parts. 


Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia, et 
cum omnibus sanctis tuis : intra quorum nos consortium, non esti- 
mator meriti, sed venie, quesumus, largitor admitte. Per Christum 
Dominum nostrum. 

{a) Per quern hec omnia, Domine, semper bona creas, 
sanctiHhficas, vivi^Fhcas, bene-d^dicis, et prestas nobis. 

(^) Per ip^psum, et cum ip*pso, et in ip'p'so, est tibi Deo Patri 
omni'ppotenti in unitate Spiritus^pSancti omnis honor et gloria, 
per omnia secula sasculorum. Anaen. 

Oremus. 

Preceptis salutaribus moniti, et divina institutione formati 
audemus dicere. Pater noster, &:c.^ 

Et ne nos inducas in tentationem. 

Chorus iTspondeat : Sed libera nos a malo. 

Sacerdos privatim : Amen. 

Libera nos, quesumus, Domine, ab omnibus malis, preteritis, 
presentibus, et futuris : et intercedente beata et gloriosa semperque 
virgine Dei genetrice Maria, et beatis apostolis tuis Petro et Paulo, 
atque Andrea, cum omnibus sanctis, da propitius pacem in diebus 
nostris : ut, ope misericordiae tuse adjuti, et a peccato simus 
semper liberi et ab omni perturbatione securi. Per eundem 
Dominum nostrum Jesus Christum Filium tuum, qui tecum vivit 
et regnat in unitate Spiritus Sancti Deus, per omnia sascula saecu- 
lorum. Amen.2 

Pax Do^pmini sit sem^per vobiscum. 

Chorus respondeat : Et cum spiritu tuo. 


Agnus Dei, qui tollis peccata mundi : miserere nobis. 
Agnus Dei, qui tollis peccata mundi : miserere nobis. 
Agnus Dei, qui tollis peccata mundi : dona nobis pacem. 


1 Gregory the Great joined the 
Lord’s Prayer to the Canon, from 
which it had previously been sepa- 
rated by the fraction : ‘ orationem 
veto Dominicam idcirco mox post 
precem dicimus, quia .mos aposto- 
lorum fuit, ut ad ipsam solummodo 
orationem oblationis hostiam conse- 
crarent.’ Greg. M. Ep. ix. I2 (26) 
ad Johan. Syracus. Migne P.L., 
Lxxvii, 956. Duchesne, Origznes, 
176. 

2 Here special prayers were in- 
serted. Thus, by an indenture be- 


tween King Henry VII. and the 
Abbat of Westminster, it was di- 
rected that at every mass in the 
chapter, after the fraction of the 
Ploly Sacrament, and before the holy 
prayer of Agnus Dei, Special Psalms, 
Orations, and Prayers for the said 
King should be said. Dugdale, 
Monast. Anglic. 1. 279, cited in 
Maskell, Anc. Lit. p. no [162]. 
Here also the episcopal benediction 
was given. See Maskell, ibid, p, 
198 [270]. Above, p. 291. 



THE LORUS SUPPER, OR HOLY COMMUNION. 


445 


Haec sacro^psancta commixtio Corporis et Sanguinis Domini 
nostri Jesu Christi fiat mihi omnibusque sumentibus salus mentis 
et corporis, et ad vitam seternam promerendam et capescendam 
prseparatio salutaris. Per eundem Christum Dominum nostrum. 
Amen. 

Antequam pax^ detur.^ dicat sacerdos : 

Domine, sancte Pater, omnipotens aeterne Deus : da mihi hoc 
sacrosanctum Corpus et Sanguinem Filii tui Domini nostri Jesu 
Christi ita digne sumere ut merear per hoc remissionem omnium 
peccatorum meorum accipere, et tuo Sancto Spiritu repleri, et 
pacem tuam habere. Quia tu es Deus, et non est alius praeter te, 
cujus regnum gloriosum pei'manet in saecula saeculorum. Amen. 

Pax tibi et ecclesiae Dei. 

Responsio : Et cum spiritu tuo. 

If the Roman Anaphora is compared with the 
primitive outline given on p. 437, which is still closely 
followed by Eastern Liturgies, it will be seen that it 
follows the whole scheme though much modified. The 
Intercession has been inserted in two places (i) after the 
Saiictus^ and (ii) after the section corresponding to the 
Invocation. Hardly anything has survived of the 
Commemoration of the Work of Redemption except the 
commemoration of the Institution, while the Invocation 
has been greatly obscured and can hardly be said to be 
directly made. The result of this is that while the 
outline remains the same, the centre of gravity has 
settled itself at a different point here from that which it 
has occupied in the East (as has been already stated 
above), ^ and it has become customary in the West to 
connect the consecration not with the Invocation but 
with the recital of the words of Institution, This 
identification was more and more narrowly emphasised as 

^ ‘ Pax ; instrumentum quod inter old practice of mutual salutation was 
missarum solemnia populo osculan- not until about the 13th century. 1 
dum prsebetur.’ Du Cange. The Maskell, p. ii6\_i’jQ]not£. 
introduction of the Pax instead of the ^ See pp, 437, 438, 


The Bomui 
CaAon. 

TAe Ctmt- 
mixture. 

The third 
jfart of the 
Host is 
placed in the 
chalice. 


The hiss of 
feace. 


The Eastern 
and Western 
tyj>e of 
A naphora. 



446 


THE ORDER FOR THE ADMimsTRATION OF 


Tke Roman 
Canon. 

Their 
hearing on 
the doctrine 
of consecra- 
tion. 


The Roman 
and the 
Non-Roman 
Anaphora, 


time went on : conformably with it in later mediaeval 
times the method of writing and saying the Canon was 
altered and the ceremonial was adapted to match : but 
there still remains enough of the old in the prayer to 
witness to the fact that originally this narrow identifica- 
j tion was not so made ; for the elements are spoken of as 
panem (bread) and calicem (cup) until the point of the 
Invocation has been reached, a sacrifice analogous to 
i those of Abel, Abraham and Melchizedek ; but after that 
point they are corpus (Body) and sanguis (Blood).’- 

The fact is that the liturgies themselves do not 
encourage the fixing of a precise moment of consecra- 
tion. The non-Roman service of the West has 
sometimes a very explicit Invocation and sometimes is 
as vague as the Roman Canon, and often contains 
phraseology which by its lack of precision militates 
quite as much as the Roman Canon against a narrow 
identification of the act of consecration with particular 
words. 

We must now leave comparisons of East with West 
and try to get at the history of the Roman Canon. It 
clearly is a document which has suffered much from 
changes and modifications : clearly it is also closely 
connected in outline as well as phraseology with non- 
Roman or Gallican forms. 

Comparing the Roman Anaphora now with the 
ancient Latin non-Roman Anaphora we obtain the 
following table : 

Non-Roman. Roman. 

i. Sursum CordUy &c. i. Sursum Corda,^ See. 

ii. Variable Preface leading to 2. Variable Preface (Vere dig- 

num) leading to 

’ fn § 9. a they are also called of this passage see below, p. 448. 
simply bona. For the interpretation 



THE LOEJyS SUPPER, OR HOLY COMMUNION. 


447 


Non-Roman. 
iii. Sa^tcHis. 


iv. Variable oblation. 

V. Commemoration of the In 

stitution. Qui pridie.^ 

VI. Variable Prayer of Com- 

memoration and Obla- 
tion with the Invocation, 
or its equivalent. 


vii. Doxology. 

viii. Variable Prelude introduc- 
ing the Lord’s Prayer, 

ix. Variable Conclusion of the 
Lord’s Prayer. 


Roman. 

3. Sanctus. 

4. Introduction and Prayer of 

the Living with variable 
Commemoration of the 
Saints, &c. Co^mmmi- 
canies. 

5. Variable oblation. Ha 7 ic 

igitur, 

6. Invariable Commemoration 

of the Institution. ( 2 tii 
pridie. 

7. Invariable Prayer of Com- 

memoration and Obla- 
tion, with the equivalent 
of the Invocation. 

8. Prayer of the Departed with 

duplicate commemora- 
tion of Saints. 

9. Two duplicate Doxologies. 

10. Invariable prelude introduc- 

ing the Lord’s Prayer. 

11. Invariable conclusion to the 

Lord’s Prayer. 


In the Roman scheme §§ 4 and 8 represent the 
interpolation of the Intercession and Diptychs into 
the Canon, which had not taken place in the non- 
Roman scheme : setting these aside, the parallelism of 
the two schemes is complete : ^ the Sanctus, Qui pridie 
and Pater Noster are the three cardinal points on which 
each turns : the only difference is in the amount of 

^ This was clearly the opening of ^ The § 5 of the Roman Canon 
the Gallican prayer originally as well seems to correspond to two Gallican 
as of the Roman since the variable Post-Sanctns prayers, and § 7 with 
prayers following are described as three or more prayers. In 
‘ Post-priclie ’ prayers : but in the Mo- § 9 the dual ending is clearer still, 
zarabic rite this prayer has been For the whole of this see the 
altered and now b%ins quite other- of March 2^, 1897, and PaUograpkie 
wise : Adesto, &c. PaUog. Mus., Musicale, vol. v. pp. 

V. 54 and ff. 


The Bonuui 
Cenoii. 


7'Jte two 
Schemes are 
parallel, 



448 


The Komaxi 
Canon. 

hut differ in 
the amount 
of variation. 


Origin of 
the Roman 
Canon, 


THE ORDER FOR THE ADMINISTRATION OF 


variants. The Gallican scheme has variation normally 
at five points: in the Roman prayer the variation has 
been retained as a normal thing only at the Preface 
at the Commemoration of the Saints, &c. (4 b), and the 
first oblation (5) it occurs as an exceptional thing, but 
nowhere else in the Roman Anaphora. The Roman 
variants have all a fixed opening, two have also fixed 
endings, while the Preface has almost always one of two 
alternative endings : so that the whole variation amounts 
to little more than an occasional intercalation into a 
fixed form. Moreover, the number of variations pre- 
scribed in each case steadily diminished, and except in 
the case of the Preface soon became inconsiderable.^ 

It will be enough then for the present purpose to have 
arrived at this point, and, setting aside minuter questions, 
to be able to say, without risking much in the conjecture, 
that the Roman Canon is a prayer which assumed its 
present form (details apart) about the beginning of the 
fourth century in Rome : it certainly represents a 
reaction against the excessive variation which was then 
common in the liturgical formulas of the West, and it 
seems possible that the reform was not unconnected 
with the transition, which took place within the Roman 
Church, from a Greek to a Latin Liturgy. 

It is also worth while to notice that, though the Canon 
itself is greatly open to criticism from several points of 
view, and can hardly be called a satisfactory composition,^ 

^ The Sarum Liturgy retained has been already indicated. Ancither 
only six Communicantes^2x\sN^?> of the chief obscurities is explained 
three Hanc igitiir variants, and after when § 8 is recognised to be a later 
1175 confined itself to ten Prefaces, interpolation, for then §9 (a) follows 
which were all that the Roman naturally as the true close of § 7 (c) 
Liturgy had then retained. See omitting the Amen which figures 
below, p. 489. there ; and there is no need to sup- 

The obscure passage in § 5 be- pose, as some have done, a reference 
comes intelligible if it is really the to the blessing at this point of fruits 
fusion of two Post-Sancftis prayers as of the earth. Duchesne, p. 1 74. 



THE LQRHS SUPPER, OR HOLY COMMUNION. 


449 


yet the reform in the direction of fixity, to which it owed 
its origin, and probably its name, has been an entire 
success. A period of compromise between the Roman 
and Gallican rites ensued, but the Roman reform won its 
way everywhere,^ and even here in Great Britain, as 
elsewhere, the older Latin type of service gave way 
before it, in spite of Celtic tenacity and insular con- 
servatism. 


The BdmW 
Canoo. 


Sect. 111. The English Canon of i^4g. 


The translators of the Prayer Book in dealing with the 
Mass were confronted with this venerable document, the 
Roman Canon, with which the English Church had been 
familiar ever since the coming of S. Augustine.^ They 


The jrrohhni 
of revision. 


The other chief obscurities are due, 
not so much to the prayer itself, as 
to the theory of consecration which 
has been developed in the face of 
it. See above, p. 446. But, apart 
from all obscurities or theories, 
the whole is meagre and miserably 
jejune judged by the primitive or 
Eastern model. 

^ In 415, when Innocent wrote his 
famous letter to Decentius, No. xx. 
(Migne, P. L. xx. 551-561), it was 
supposed already, at any rate in 
Rome, that the Roman Canon had 
come from S- Peter, and that the 
Gallican usages were unlawful inno- 
vations. Decentius, however, was 
clearly asking in simple good faith 
for more information as to the Roman 
customs which he had witnessed in 
Rome, but which were to him, as 
Bishop of the Umbrian diocese of 
Gubbio, unfamiliar and novel. It is 
equally clear that the practice of his 
Church was the ordinary non- Roman 
or Gallican practice as to the position 
of the Pax and the intercession in the 
Liturgy, besides other matters of 
baptism, confirmation, the observance 
of Saturday, &:c. A century kter 
Pope Vigilius dealt more reaso-nably 


with Profuturus of Braga in writing 
to inform him about the Roman rite 
in 538 : he clearly explained the dif- 
ference in principle between the 
Gallican rite of Spain, with its many 
variants, and the fixed Canon of the 
Roman rite, with its few variants ; 
and sent him the Roman Canon, 
with the variants of Easter Day, as a 
specimen, to serve as a model for the 
Spanish Church. Vigilius, Ep. ad 
Profuiurum {Eutheriuvi), § 5. 
Migne, P. £. lxtx* i9» The Roman 
model was consequently adopted by 
the Council of Braga in 563. Har- 
duin. Cone. ii. 1432 : iii. 350, and 
Hefele, History of Councils E. T. j 
iii. 381 and if. ' 1 

The view here adopted of the rela- 
tion of the Roman to the Gallican 
rite is only one of several rival views. 
See Additional Note 2, p. 508. 

^ For the Celtic Liturgy, see 
Warren, Liturgy of the Celtic 
Church and Bangor Antiphon er. 
The latter is a purely Gallican and 
Celtic fragment : the earliest extant 
book which represents the later 
usage, the Stowe Missal, has already 
adopted the Roman Canon, though 
it exhibits peculiarities. 



THE ORDER FOR THE ADMIHISTRATIOH OF 


450 


The 

Osoioii of 1649. 


I. Dominus 
vobiscum. 


2 Vgre 
dignum. 


knew it as it was being used, that is to say, set in sur- 
roundings and encompassed by interpretations which 
were alien and even contrary to its original meaning and 
history. They had not the opportunity to see it in any 
other light, and not unnaturally they connected it with 
the abuses of Eucharistic doctrine, which were then cur- 
rent and against which they were raising their protest 
; Even if the learned could have disabused themselves of 
■ the associations which clung to it, this could not have 
been expected of the multitude. It was therefore 
inevitable then that the old Roman Canon should be 
laid aside ; indeed at the time it was the object of such 
hatred and abuse, as it is difficult now to understand ; 
and there was little regret but rather great eagerness 
expressed on the part of the Reformers to be rid of it 
To take its place a new English Canon ^ of the Mass 
was provided for the First Prayer Book : the nature of 
this will best be seen by a comparison of it with the 
Latin. The two are here printed in parallel columns 
and the passages which are common to both are printed 
in italic type. 


The Latin Mass.® 

1 . The Lord be with you. 

And with thy spirit. 

Lift up your hearts. 

We lift them up unto the 
Lord. 

Let us give thanks to our 
Lord God. 

It is meet and right so to do. 

2. It isverymeet.^ ^ght., fitting 
and profitable that we should at 


The English Mass of 1549. 

The Lord be with you. 

And with thy spirit. 

Lift up your hearts. 

We lift them up unto the 
Lord. 

Let us give thanks to our 
Lord God. 

It is meet and right so to do. 
It is very meet^ ^ght^ and our 
bounden duty that we should at 


f The title ‘Canon' was expressly the Holy Communion for the Sick ’ 
given to the new prayer in the rubric in the First Prayer Book, 
at the end of ‘ The Celebration of ® Compare p. 287. 



THE LORUS SUPPER, OR HOLY COMMUNION. 


The Latin Mass. 
all times and in all places give 
thanks unto thee, 0 holy Lord, 
almighty Father, everlasting 
God: And therefore with angels 
and 'archangels, with thrones and 
dominions and with every com- 
pany of the heavenly host we 
sing the hymn of thy glory, say^ 
ing everjnore; 

3. Holy, Holy, Holy, Lord God 
of hosts. 

Heaven and earth are full of 
Thy glory : 

Hosanna in the highest. 

Blessed is He that cometh in 
the name of the Lord. 

Hosanna in the highest. 


4 . Therefore most merciful 
Father, through Jesus Christ 
Thy Son, our Lord, 

we humbly pray a7id beseech 
Thee to receive these gifts, these 
offerings, these holy undefiled 
sacrifices which first of all we 
offer to Thee for Thy holy Catho- 
lic Chu7'ch,which do Thou vouch- 
safe to keep in peace, to watch 
over, to irnite and govern 
throughout the whole world, 
together with Thy servant our 


Pope and our Bishop N., 
and our King N, 


The English Mass of 1549. 
all tunes and in all places 
give thanks unto thee, O Lord, 
Holy Father, almighty ever- 
lasting God ; therefore with 
angels and archangels, 
and with all the holy company 
of heaven we laud and magnify 
Thy glorious name evermore 
praising Thee and saying; 

Holy, Holy, Holy, Lord God 
of hosts. 

Heaven a7id earth are full of 
Thy glory ; 

Hosanna in the highest. 

Blessed is He that coyneth in 
the nayne of the Lord, 

Glory to thee O Lord in the 
highest. 

Priest or Deacon. Let us 
pray for the whole state of 
Christ’s Church. 

Priest. Almighty and ever- 
living God which by Thy holy 
Apostle hast taught us to make 
prayers and supplications and 
to give thanks for all men, 
we humbly beseech Thee most 
ynercifully to receive these our 
prayers, which we offer unto 
Thy Divine Majesty, beseeching 
Thee to inspire continually the 
universal Church with the spirit 
of truth, unity and concord: and 
grant that all they that do con- 
fess Thy holy narne ynay agree 
in the tTiath of Thy holy word 
and live in unity and godly love. 
Specially we beseech Thee to 
save and defend Thy servant 
Edward our King, that under 
him we may be godly and quietly 


451 


The English 
Canon of 1&49. 


j. Sancius. 


I-. Te igitur. 



THE ORDER FOR THE ADMINISTRATION OF 




The Inglieh 
Cao.oaofl549. 


The Latin Mass. 


Memento. 


and all right believers and main- 
tainers of ' the Catholic and 
Apostolic faith. 

Re^nember 0 Lord, Thy servants 
and handmaidens, N. and N., 


and all here standing around 
whose faith is known and devo- 
tion noted by Thee ; for whom 
we offer unto Thee, or who are 
offering unto Thee, this sacrifice 
of praise for themselves and all 
theirs, for the redemption of 
their souls, for the hope of their 
salvation and safety, and who 
unto Thee are paying f neir vows, 


The English Mass of 1549. 
governed. And grant unto his 
whole council, and to all that are 
put in authority under him that 
they may truly and indifferently 
minister justice to the punish- 
ment of wickedness and vice, 
and to the maintenance of God’s 
true religion and virtue. 

Give grace (O Heavenly 
Father) to all Bishops, Pastors 
and Curates, that they may both 
by their life and doctrine set 
forth Thy true and lively word 
and rightly and duly administer 
Thy holy sacraments. 


And to all Thy people give 
Thy heavenly grace that with 
meek heart and due reverence 
they may hear and receive Thy 
holy word, truly serving Thee 
in holiness and righteousness all 
the days of their life. 

And we most humbly beseech 
Thee, of Thy goodness (O Lord) 
to comfort and succour all them 
which in this transitory life be 
in trouble, sorrow, need, sick- 
ness, or any other adversity. 

A 7 td especially we commend 
ujito Thy merciful goodness this 
congregation which is here as- 
sembled in Thy name, to cele- 
brate the commemoration of the 
most glorious death of Thy 
Son. 



THE LORjyS SUFFER, OR HOLY COMMUNION. 


453 


The Latin Mass. 

O everlasting God, living and 
true. 

In communion with and 
venerating the memory firstly of 
the glorious and ever-virgm 
Mary^ mother of fesus Christ 
our God and Lord; and also of 
Thy blessed Apostles and Mar- 
tyrs Peter, Paul, Andrew, James, 
John, Thomas, James, Philip, 
Bartholomew, Matthew, Simon 
and Thaddeus, Linus, Cletus, 
Clement, Sixtus, Cornelius, Cy- 
prian, Lawrence, Chrysogonus, 
John and Paul, Cosmas and 
Damian, and of all Thy samts; 
by whose merits and prayers 
grant ihat we may in all things 
be defended by the help of Thy 
protection, through the same 
Christ our Lord. Amen. 


The English Mass of 1549. 


The 

Canon of 161>. 


And here we do give unto 
Thee most high praise and hearty 
thanks for the wonderful grace 
and virtue declared in all Thy 
saints from the beginning of the 
world : and chiefly m tho glori- 
ous and 7nost blessed Virgm 
Mary, mother of Thy Son Jesu 
Christ our Lord and Cod, and 
in the Holy Patriarchs, Pro- 
phets, Apostles and Martyrs ; 


CcMtmuni‘ 

cunUs. 


whose examples (O Lord) and 
stedfastness in Thy faith and 
keeping Thy holy command- 
ments grant us to follow. 


We commend unto Thy 77iercy 
(0 Lord) all other Thy servants 
which are departed hence fro7n 
us, with the sign of faith, and 
now do rest in the sleep of peace. 
Grant unto them, we beseech 
Thee, Thy mercy and everlasting 
peace, and that at the day of the 
general resurrection, we and all 
they which be of the mystical 
body of Thy Son, may altogether 
be set on His right hand, and 
hear that His most joyful voice : 
Come unto Me, O ye that be 
blessed of My F ather, and possess 
the kingdom, which is prepared 
for you from the beginning of 
the world : Grant this, O Father, 
for Jesus Christ’s sake, our only 
mediator and advocate.- 


( 8 .) 



454 


Th« EnxUili 
Canon of 1M9. 

5 . (a) Hanc 

igitur 

ohlafioncm. 


(b) Quam 
obUttionent. 


6 - Qui 
fridie. 


THE ORDER FOR THE ADMINISTRATION OF 


The Latin Mass. 

5. {a) This oblation therefore 
of our service, as also of Thy 
whole household, we beseech 
Thee, favourably to accept, O 
Lord, and to order our days in 
Thy peace, and command that 
we be delivered from eternal 
damnation, and numbered with 
the flock of thine elect ; through 
Christ our Lord. Amen. 


ifi) Which oblation, we be- 
seech Thee, Almighty God, 
do Thou vouchsafe altogether 
to render blessed, approved, 
ratified, reasonable and accept- 
able, that it may be made unto 
us the Bo*i*dy and Bt*i*ood oj 
Thy most dearly beloved Son our 
Lord Jesus Christ. 

6. Who on the day before He 
suffered took bread into His holy 
and venerable hands, and with 
Hts eyes uplifted towards 
heaven, unto Thee O God His 
Almighty Father, giving thanks 
to Thee., He bless^edy brake., and 
gave to His disciples., saying; 
Take and eat ye all of this, for 
this is My Body. 

Likewise after supper., taking 
also this excellent cup into His 
‘ holy and venerable hands, again 
giving thanks unto Thee, He 
blessHhed, and gave to His dis- 
ciples, saying; Take and drink 


The English Mass of 1549. 

0 God Heavenly Father, 
which of Thy tender mercy 
didst give Thine only Son Jesu 
Christ, to suffer death upon the 
cross for our redemption, who 
made there by His one oblation 
once offered a full, perfect and 
sufficient sacrifice, oblation and 
satisfaction for the sins of the 
whole world, and did institute 
and in His Holy Gospel com- 
mand us to celebrate a per- 
petual memory of that His 
precious death until His coming 
again : 

Hear us (O merciful Father) 
we beseech Thee, and with Thy 
Holy Spirit and word vouchsafe 
to bl'^ess and sancH^tify these 
Thy gifts and creatures of bread 
and wine, that they may be unto 
us the Body and Blood of Thy 
most dearly beloved Son Jesus 
Christ. 

Who in the same night that 
He was betrayed, took bread, 


and when He had blessed and 
given thanks, He brake it and 
gave it to His disciples saymg; 
Take, eat, this is My Body, which 
is given for you. Do this in 
remembrance of Me. 

Likewise after supper He took 
the cup, and when He had given 

thanks. He gave it to them say- 
ing; Drink ye all of this, 



THE LORHS^SUPFER, OR HOLY COMMUNION. 


455 


The Latin Mass. 

ye all of this for this is the cup 
of My Blood of the nevi and ever- 
lasting Testament., the mystery 
of faith, which shall be shed for 
you and for 77tany for re77iission 
of sins. As often as ye do these 
things, ye shall do them in re- 
membrance of 77ie. 

7 . Wherefore also, 0 Lord, we 
Thy servants, but also Thy holy 
people, having in remembrance 
the so blessed pcLssion of the sa77te 
Thy Son Christ our Lord, as 
also His resurrection fro77t the 
dead and eke His glorious 
ascension into the heavens, do 
offer unto Thy excellent Majesty 
of Thine gifts and bounties a 
pure •T' offering, a holy >T' offer- 
ing, an undefiled ^ offering, the 
holy bread of eternal life and 
the cup Hh of everlasting salva- 
tion: upon which do Thou vouch- 
safe to look with favourable and 
gracious countenance, and hold 
them accepted, as Thou didst 
vouchsafe to hold accepted the 
presents of Thy righteous ser- 
vant Abel, and the sacrifice of 
our forefather Abraham, and that 
holy sacrifice the pure offering, 
which Thy high priest Melchise- 
dek did offer unto Thee. 


The English Mass of 1549. TheEngnA 

Canon of 1549. 

for this is My Blood of the New 

Testa7nent, which 


is shed for you and for many, 
for re77tission of sins. Do this 
as oft as you shall drink it in 
reme7nbrance of Me. 


Wherefore O Lord and 
Heavenly Father, according to 
the institution of Thy dearly 
beloved Son our Saviour Jesu 
Christ, we Thy hu7nble serva7its 
do celebrate and make here be- 
fore Thy divine Majesty with 
these Thy holy gifts the memorial 
which Thy Son hath willed us 
to make : having in re7ne77i- 
brance His blessed passion, 
7nighty resurrection and glorious 
ascension ; 


7. fa) Unde 
et memores. 


(b) Supra, 
qua. 


rendering unto Thee most hearty 
thanks for the innumerable 
benefits procured unto us by the 
same, entirely desiring Thy 
fatherly goodness mercifully to 
accept this our SacTdfice of praise 
and thanksgiving : most humbly 
beseeching Thee to grant that by 



456 


THE ORDER FOR THE ADMINISTRATION OF 


The Enelisli 
C&nott of 1549. 


The Latin Mass. 


(c) SuP‘ 
:plicss Te. 


We humbly beseech thee^ AL 
mighty God, command these 
thmgs to be brought up by the 
hands of Thy Holy Angel to Thy 
altar on High before the sight of 
Thy divine Majesty j that as 
many of us, as by this partaking 
of the altar shall have received 
the most sacred Bo^dy and 
Blo^od of Thy Son, may be ful- 
filled with all heavenly benedic- 
tion and grace; through the 
same Christ our Lord. Amen. 


8. Memento 


8. Remember also 0 Lord the 
souls of Thy servants and hand- 
maidens, JV. JV., who have 
gone before us ivith the sign of 
faith, and repose in the sleep of 
peace; grant unto them, we be- 
seech thee, 0 Lord, and to all 
that rest in Christ a place of re- 
freshment, light and peace; 


The English Mass of 1549, 
the merits and death of Thy Son 
Jesus Christ, and through faith 
in His Blood, we and all Thy 
whole church may obtain remis- 
sion of our sins and all other 
benefits of His passion. And 
here we offer and present unto 
Thee (O Lord) ourself, our 
souls and bodies, to be a reason- 
able, holy and lively sacrifice 
unto Thee : 

humbly beseechmg Thee that 
whosoever shall be partakers of 
this Holy Comniunio7i may 
worthily 7'eceive the most precious 
Body and Blood of Thy Son 
Jesus Christ and be fulfilled with 
Thy grace aiid heavenly benedic- 
tion and made one body with 
Thy Son Jesus Christ, that He 
may dwell in them and they in 
Him. And although we be un- 
worthy through our manifold 
sins to offer unto Thee any 
sacrifice, yet we beseech Thee 
to accept this our bounden duty 
and service : a7id C07n7na7id these 
our prayers and -supplications by 
the i7tinistry of Thy Holy Angels 
to be brought up into Thy Holy 
Tabernacle before the sight of 
Thy Divme Majesty; 

(See p. 453-) 



THE LORHS SUPPER, OR HOLY COMMUNION. 


AS1 


The Latin Mass. 
through the same Christ our 
Lord. Amen. 

Unto us sinners also, Thy 
servants that hope in the multi- 
tude of Thy mercies, vouchsafe 
to grant some part and fellow- 
ship with Thy holy Apostles and 
Martyrs, with John, Stephen, 
Matthias, Barnabas, Ignatius, 
Alexander, Marcellinus, Peter, 
Felicitas, Perpetua, Agatha, 
Lucy, Agnes, Cicely, Anastasia, 
and with all Thy saints ; unto 
whose company do Thou admit 
us, 

not weighmg our merits, but 
bestowing pardon, we beseech 
Thee, through Christ our Lord. 

Through whom, O Lord, all 
these good gifts Thou dost ever 
create, sancti'i^fy, quicken ►P 
bless and bestow upon us. 

By Hhn and with ^ Hint 
and in Him m the unity of 
the Holy Ghost all honour attd 
glory is unto Thee, God the 
Father Almighty, world without 
end. Ameti. 

Let us pray. 

10. Admonished by salutary 
cotnmands and directed by divine 
teaching, we are ^bold to say ; 
Our Father, 

And lead us not into tempta- 
tion. 

But delivef us from evil. 
Amen. 

11. Deliver us, we beseech 
Thee, O Lord, from all evils, 
past, present and future, and at 
the intercession of Mary the 
blessed, glorious and ever-virgin 


The English Mass of 1549. 


7iot weighing our merits but 
pardoning our offences, through 
Christ our Lord; 


By whom a7id with whom\n^ 
the unity of the Holy Ghost all 
honour and glory be unto Thee, 
0 Father Almighty, world with- 
out end. Amen. 


Let us pray. 

As our Saviour Christ hath 
com77tanded and tatight us, we 
are bold to say; Our Father, 

&^C.' 

And lead us not into tempta- 
tion. 

The Answer. But deliver US 
frojn evil. Ainen. 


Tbe EukUsIi 
C anon o£ 1549. 


Nohis 

guoque. 


Per quern. 


lo. Pre- 
ceptis salu- 
iaribus. 


Libera nos. 



458 


THE ORDER FOR THE ADMINISTRATION OF 


The Engliah 
Cazxoii of 1049. 


The Latin Mass. 
Mother of God and Thy blessed 
Apostles Peter and Paul, and 
Andrew with all Saints gra- 
ciously give peace in our time ; 
that aided by the succour of 
Th.^ mercy we may be both free 
evei^ore from sin and secui'e 
from all alarm ; through the 
same Je'siis Christ Thy Son our 
Lord, Who liveth and reigneth 
with Thee fn the unity of the 
Holy Spirit, God for ever and 
ever. Amen. 

The peace op, thie Lord be 
alway with you^. 

Choir. And with ihy spirit 


[The Agnus Dei^ Commixture 
and I^ss of Peace follow.] 



The English Mass of 1549, 


Priest. The peace of the Lord 
be alway with you. 

Clerks. And with thy spirit. 

Priest. Christ our paschal 
Lamb is offered up for us once 
for all, when He bare our sins 
in His Body on the cross ; for 
He is the very Lamb of God that 
taketh away the sins of the 
world : wherefore let us keep a 
joyful and holy feast with the 
Lord. 


The Latin 
and the 
Knglish 
Canon. 


Influence of 
the Biblcy 


The point which stands out most clearly from this 
comparative table is the close ' similarity of the new to 
the old : the general outline is exactly the same, except 
that the Prayer of the Departed is placed immediately 
after the Prayer of the Living. There are signs of a wish 
to revert more closely to biblical models : for example § 4 
opens with a reference to I Tim. ii. i ; the prayer for the 
King is put before that for the Bishop probably because 
this order was held to be more in accordance with the 
same passage ; while the commemoration of the institu- 
tion follows very closely S. Pauls narrative in i Cor. Xl.^ 


^ This represents a change from had followed the Synoptists, except 
the Latin Services which everywhere that the Mozarabic Liturgy at some 



TEE LORES SUPPER, OR HOLY COMMUNION, 


Other changes were due to different motives ; the 
effect of the perverted views of the Eucharistic sacrifice 
then current was to make the Revisers very reserved on 
the subject : therefore at the beginning of § 4 the offer- 
ing is one of ' prayers ’ in place of ‘ gifts, offerings and 
holy undefiled sacrifices.’ Again in | 5 the term oblation 
is applied, not to the Eucharistic oblations, but to our 
Lord’s sacrifice of Himself, and words are heaped up to 
emphasize the fact that that sacrifice was all-sufficient 
and could not be repeated, but only re-presented.^ When 
in § 7 the gifts are offered, it is carefully explained that 
this is the 'memorial’ which Christ ordered, and the 
phrase, 'sacrifice of praise,’ the biblical term for the 
Eucharistic sacrifice ^ is transferred here from the first 
Memento (§ 4). The commemoration of the Saints is 
analogous to that in the Litany, since the long lists are 
omitted, but a brief commemoration is retained. The 
order of thought and- the phraseology are influenced by 
the Antididagma, In many places the prayer is amplified 
and made less jejune, especially in the intercessions § 4 
and § 8 and the invocation and commemoration in § 5. 

The allusions to Abel, Abraham, and Melchizedek," on 
the other hand are omitted, and it is curious to notice 


unknown date made the same change De ordinatiojiibus Anglicanis, §* xi. 
as the P. B. made. The Lutheran It was at the time recognised by 
formulas had done the same. See the ‘old learning’ as the technical 
for example the Kirchenordnung ot term for ‘ the oblation and action ’ of 
Brandenburg-Nurnberg. Richter, i. the priest in the Mass. See the arti- 
207. See Burbidge, 209, n. The cles signed by Shaxton, Bp. of Salis- 
Eastern liturgies follow S. Paul. Cp. bury, to prove his orthodoxy in 1546* 
Pa/. MusicaU, v. 54 and ff. ^ Burnet, I. iii. record xxix. (vol, iv. 

^ This was a protest especially p. 53 ^)* 
against the mediseval error that while * References such ^ as these are 
the Sacrifice of the Cross availed for found in several Galilean prayers^ in 
original sin, the satisfaction for actual the like position, and the mention 
sin was through the Sacrifice of the made of Melchizedek was cnUcised 
Mass. Kidd, Eucharistic Sacrifice by a writer as early as the time of 
(C.H.S. Tract XLVi.), pp. 73 and ff. Damasus (366-388). Duchesne, On* 

3 See Responsio Archiepp. Anglia gines, 168 : Pal, Mus, V. 88. 


459 


Tbe English 
Canon of 1M9, 

of doctrinal 
considera- 
tions 


amplificet- 

tions 


and 

omissions 



46o 


The EnslislL 
eMion of 1549. 


Geremonial 

change. 


The Roman 
Liturgy as 
a -whole. 


THE ORDER FOR THE ADMINISTRATTON OF 

that in § 7 (^) the Angels are mentioned in the plural.^ 
The eleventh sectioi) is omitted altogether, probably 
because it was not thought wise to retain the ceremonial 
Fraction which took place meanwhile : similarly the 
Commixture which followed was also omitted, together 
with the Kiss of peace, while the Agnus dei was set for 
the clerks to sing later 'in the Communion time.’ Its 
place here was somewhat filled by the brief exhortation 
provided for the priest to say or the choir to sing.^ 

The elevation of the host was expressly forbidden by 
rubric. It was a comparatively recent addition to the 
ceremonial, and was. evidently only becoming general in 
England at the beginning of the Xlllth century : ^ but its 
significance was exaggerated out of all due proportion 
to the doctrine of antiquity, and it was then commonly 
associated with the most debased forms of Eucharistic 
doctrine : the prohibition was thus characteristic of the 
reformation.^ 

Sect. IV. The Roman Liturgy. 

It is now time to turn from this central nucleus of the 
service to consider the setting in which it is placed in 
the Roman Liturgy as a whole.^ It will be seen that 
this Liturgy corresponded more or less closely with the 
primitive scheme already described. 

^ The same is the case in the (Wilkins, Cone. i. 579) ; or the 
Pseudo- Ambrosian De Sacramentis, Canons of the Council of Oxford in 
iv. 27. The original reference was 1222. {IHd. 594.) 
probably to the angel who appeared It was sanctioned by Pope Hono- 
to Ma.noah {Judges xiii.). See rius in 1219. Decret. Greg. IX. 
Mus. 1 . c. lib. in. tit. 41, cap. x. 

^ Journ. Tkeol. Stud. i. 235. ^ It became a test question again 

* It is constantly mentioned in in I5t;9. See above, p. 97. 
documents of that period, e.g.^ Bp. ® P'or a comparison of the Roman 
Poore’s constitutions for Salisbury, and Gallican Liturgies in regard to 
No. LVi. or XXXViii., {Sarum the general scheme, see Pullan, 
Chartersy R.S. p. 147); Harduin, tory of the Prayer JBook^ 21-26. 
{Cone. VII, 100), and for Durham, ^ 



THE LORHS SUPPER, OR HOLY COMMUHIOH. 461 

It consisted of three main elements : (i) the chants, (ii) 
the lessons, and (iii) the prayers, corresponding with the 
three classes of Service-books for the Liturgy, viz. (i) 
Antiphonale Missariim, Gradual or Grayle, (ii) Comes, 

Epistle Book, Gospel Book, (iii) Sacramentary. 

The Roman chant in its present form represents The chant, 
the result of a revision of the ancient liturgical music by 
S. Gregory at the end of the Vlth century : the bulk of 
it has gone through very little change even down to the 
present day. It comprised two different classes of items, 
viz. six variable elements: (i) the Introit or Office,^ a psalm 
with its antiphon sung at the beginning of Mass : (ii) 
the Communion, a psalm and antiphon corresponding to 
the former and sung at the end during the Communion : 

(iii) the Gradual, a respond sung between the lessons : 

(iv) the Alleluia with its Verse, sung at festival times 
after the Gradual (v) the Tract, a psalm sung instead 
of the Alleluia at penitential occasions:^ (vi) the 
Offertory, an antiphon with Verses sung during the 
offering of the oblations. To these may be added as an 
appendix (vii) the Sequence, a rhythmical or metrical 
composition differing from the preceding, inasmuch as it 
was like hymnody rather than like psalmody, and did 
not begin till the IXth century.^ 

In the case of the two antiphonal chants, the Introit 

^ The term * Office ’ properly I2. Migne, P. L. Lxxvn. 956. 
belongs to the opening section of the ^ See Additional Note, above, 
service, and is only in a narrower p. 345. 

sense identified with the term Introit. ^ At that period a rage set in for 
® Originally when there was a pro- inserting Tropes, i.e., interpolations, 
phetical lesson preceding the Epistle into the chant, often of a very incon- 
and Gospel (see below, p. 465), the gruous nature. The greater number 
Gradual came before and the Aik- of the Tropes were, after a short 
luia after the Epistle. stay, expelled again from the Liturgy, 

The latter was originally sung at buttheSequences, which were Tropes 
Rome only at Easter (Sozomen, appended to the Alhhiia, held their 
Hist. Ecd, vir. 19), and was not ground. See Frere, Winchester 
sung except in Eastertide until S. Proper^. B. S, vol. Vill.). 

Gregory extended its use. Ep. ix. 



462 


THE ORDER FOR THE ADMINISTRATION OF 


The Koman 
Liturgy. 




Invariable 

elements. 


Kyrie. 


Gloria* 


and Communion, at an early date there was a change 
made, in order to reduce the length of the singing, when 
the opening ceremonial had been curtailed and the 
number of communicants had declined : consequently 
the psalm ^ entirely disappeared from the latter and 
almost entirely from the former, leaving only a short 
antiphon to stand by itself for the Communion, and 
leaving for the Introit only one verse with Gloria pain 
and the antiphon twice (or according to Sarum use 
thrice) repeated. By a similar process of reduction the 
Offertory lost its Verses when the ceremonial offering of 
the oblations had come to be curtailed. But apart from 
such changes as these, the variable chants have remained 
marvellously unaltered and almost without additions 
since the Vlth century. 

The case is otherwise with the invariable elements, 
which may be numbered thus : (i) the Kyrie, a ninefold 
chant {Kyrie eleison thrice, Christa eleison thrice, Kyrie 
eleison thrice)^ sung at the beginning of the Liturgy : (ii) 
the Gloria in excelsis : (iii) the Nicene Creed ; (iv) 
the Sanctus : (v) the Agnus Dei. 

All of these except the Sanctus and possibly the 
Kyrie are of later date. The Kyrie with the collect 
following is probably a survival of the old Litany 
introductory to the Liturgy.® The Gloria in excelsis 
was originally a Greek hymn for Mattins,* dating at least 


^ One psalm originally did duty 
for both, the first part being sung at 
the Introit and the remainder at the 
Communion. 

^ In this form it was introduced by 
S. Gregory. Ep. ix. 12. Migne, 
P.L. Lxxvii. 956. See above, p. 408. 

^ See above, p. 409. 

^ See above, p. 382. In some 
most ancient forms it contains a full 
commemoration of the Holy Trinity, 


‘ God the Father Almighty, Lord 
and only-begotten Son Jesus Christ, 
and Holy Ghost,’ and so the first 
part closes, and the second opens 
with the address, ‘O Lord God, 
Lamb of God,’ &c. 

This is still found in the Greek : 

A(f|a vif/iarroLs 0€ep, Kal ivl yijs 
Pip^PT}, dy avdpd>'jroi5 euSo/efa. 

'TfjiVovfi4y ore, evKoyovix^y ere, 
'irpocKvyoviJLey ore, do^o\oyovju4y ere, 



THE LORHS SUPPER, OR HOLY COMMUNION, 


463 


from the IVth century and possibly from the Ilnd and 
was translated into Latin at an early date ; when first 
imported into the Roman Liturgy ^ it was said only 
by the bishop in the Mass on Christmas night. 
Pope Symmachus at the beginning of the Vlth 
century extended its use to Sundays and Festivals.'^ It 
was not till much later that the use of it was conceded 
to ordinary priests at Rome except on Easter Day or 
under special circumstances. As the Roman Liturgy 
won its way outside Rome, these restrictions were re- 
moved and its use was extended ; but it was not in 
general use in Rome till the Xlth century. At the 
same date also the Creed was adopted into the Liturgy 
in Rome : but it had been so used elsewhere in the West 
since the Vllth century. Agnus Dei began as a 

confractorium or chant sung by the choir during the 
Fraction : subsequently its use was extended, and it was 
ordered by Pope Sergius at the end of the Vllth 
century that it should be sung by both clergy and people.^ 
The fixing of the triple repetition and the change of thcl 
third refrain was accomplished far later still ; not much 
before the Xllth century.^ 


The Bom&n 
liturgy. 


Creed. 


Agmff 


€vxapi<TTOvfi4y <rot 5xck /j.€y<l\7]U 
(Tov Kvpie BatrtXciJ, eirovpdvie 

0€€, ndr€p iravroKparop, Kvpie Tie 
pLovoyeves 'ItjctoD XpioTe, Kal dyioy 
nvedfia. 

Kvpie 6 &ehsj 6 d/xvhs rov 0ieou, 5 
Tihs rod Uarphs, 6 aXpwv rks dfiaprlas 
rov KSrpiov, iXeTjffov Tj/xas' 6 aXptov 
rks aiJiaprlas rov Kdarjuov, irpoaSe^ai 
r^v deyjffiv tj/xuv" 6 Kad-fijmevos ip de^ia 
rov Tlarposj Ka\ i\er}croy 7)/Jids. 

*Oti <rh el fx6vos^hyios, (rh el fxdvos 
Kvpios, *lri<Tovs Xpicrrhs Pis 0eo9 
Uarpis. *ApI]p. 

This is found also in the Celtic 
Latin version {Bangor Antiphoner, 
H. B. S. f. 33), but not in the Roman 
version, where the commemoration 


of the Trinity is at the end instead. ^ 
The earlier, as well as the later, sur- . 
vived in one setting of the Gloria 
in excelsis in the York Gradual 
(MS. of James Ward, Esq.), and i^ 
has been restored in the Scottish 
Book, but the clause concerning th^ 
Second Person is now twice repeated? 
See Burn, Inirod. to Creeds, pp. 265’ 
andff. ; Diet. Chr. Ant. s. v, Gloriat\ 
and Doxology. \ "■ 

^ The introduction is ascribed to 
PopeTdesphorus early in the second 
century {L.P. i. 129). 

2 Ibid. i. 263. 

* Lib. PonU i. 376, and the 
passages, collected by Thalhofer, ii. 
276. Other music was required by the 



4^4 


THE ORDER FOR THE JDMIHISTR AT/OH OR 


The Boxnan 
Liturgy. 


Relation of 
the chant to 
the English 
Book. 


The music of all these invariable ^ texts was very 
simple : different settings did not begin to multiply 
till the Xth or Xlth century, and the Creed had one 
setting, and one only, even down to the time of 
the Reformation. They thus present a marked con- 
trast with the older variable chants which were 
elaborate, and, when intended for solo voices, were 
even of immense difficulty and required brilliant 
vocalisation,^ 

In the English Prayer Book none of the variable chants 
have been properly retained. The Introit survived in an 
altered form in 1 549 but disappeared in 1 552. A small 
and novel collection of Offertory and Post-communion 
anthems were provided, but the former alone have 
barely survived, while the latter disappeared in 1552. 
The fixed chants were all retained, but in 1552 the 
Agnus Dei was omitted and the second half of the 
Sanctus was shorn off, while the Gloria in Excelsis was 


^^transferred to the end of the service. The effect of this 
' Vas to give greater prominence to the Kyrie^ and this 
was further heightened by another change. The ten 
Commandments were prefixed to the Liturgy as a peni- 
. tential preparation, and the old ninefold Kyrie was 
altered to serve as responses after the several Com- 
mandments : the old petition — in its English dress, 
y Lord have mercy upon us ’ — was repeated after each 
' Commandment, amplified by the addition of the words 
and incline our hearts to keep this law ’ after the first 

^ celebrgint an(J ministers beyond that Introduction, especially pp. xxx- 
of the choir which the Gradual con- xxxiv. The Antiphonale Mrssarum 
tained, principally for the singing of is best studied in Tommasi Opera 
Epistle and Gospel, and fox the red- (ed. Vezzosi), vol. v. ; in Migne, 
tation of the Preface and Lord's P.L. Lxxvni. and the facsimiles 
Prayer. * in Paliograpihie Mtisicale, vols. i. 

^ For the whole of this part of the and iv. 
subject, see Frere, Graduate Sarum, 



THE LORHS SUPPER, OR HOLY COMMUNION. 


nine, and the words * and write all these thy laws in our 
hearts we beseech Thee ’ after the tenth.^ 

The Lessons of the Roman Liturgy from the sixth , 
century onward were normally only two (the Epistle 
and Gospel), though on some occasions traces remained 
of the system of three Lessons, which was common else- 
where, and was retained in the Gallican Rite. In early 
days it is clear that the Lessons were sometimes simply 
read continuously from day to day,^ while on special 
occasions a special selection interrupted the continuous 
reading.^ 

It is possible to trace back the special lessons of the 
Roman rite to very early times. The Comes or 
Lectionary was a well-known directory towards the end 
of the fifth century : the preface to it is a letter ad- 
dressed to Constantius, who was probably Bishop of 
Cosenza at the beginning of the same century ; ^ and if 
the author was not really S. Jerome, as is alleged,^ it 
was some considerable person living in or near Rome 
not very long after his time. Internal evidence con- 
firms this ; for there exist many MS. copies of the 
Comes of various dates, and there is an original nucleus 
clearly underlying them all, to which additions have been 
made in different ways as time went on.® In Caro- 

^ For the supposed connexion of not always broken off. See hi Joan. 
this with the service of Pullain, see Ev. Tr. ii. 13. 
above, pp. 86, 87. The connexion ^ Revue Binid. for 1898, pp. 248 
of the Commandments and Eyrie had and ff 

been made far earlier by Coverdale, ^ Later medieeval liturgists as- 
who in his Ghostly psalms, published sorted that S, Jerome compiled the 
before 1539, gave metrical versions Comes and that it was adopted by 
of the Commandments, with the Pope Damasus {circa 382), e.g. 

as a refrain. R&mains Radulphus Tongrensis, De canon, 

. (Parker Soc.), pp. 543 and ff. obs. § 23 ; Hittorp, col. IIS 3 * 

2 See, e.g. S. Augustine, In Joan. ® Possibly it has been also cur- 
Ed. Tr. xi. I ; Tr. xxxix. 8. tailed, for the Preface seems to suggest 

* See S. Augustine, In Epist. that originally the Comes provided for 
Joan. Prol. and Tr. ix. I. Even on a prophetical lesson as well as for 
festivals the continuous r^dbjg was Epistle and Gospel. It contained 

T4 T-T 


465 


The Kouan 
Liturgy. 


The 

Lessons. 


The old 
R 07nan 
series. 



466 


THE ORDER FOR THE ADMINISTRATION- OF 


Tile Bomaja 
Liturgy. 


ccniinued 
in the 
Sarum 
Missal and 
the Prayer 
Book, 


The 

Prayers, 


lingian times it came under the revising hand of 
Alcuin ; and by this and other means the principle of 
continuous reading was dropped/ and special lessons 
were provided for all Sundays, Festivals and principal 
vigils, fasts, ‘&c., of the year, for every day in Lent, and for 
the Wednesday, Friday and Saturday in ordinary weeks. 

The Epistles and Gospels in the Sarum Missal repre- 
sent one form of this old Roman arrangement,^ and 
from them the series of the Prayer Book is derived.^ 
The most important change was that of curtailment: 
no provision was made for any days but Sundays or 
Festivals, except in Holy Week, and so the lectionary 
was brought back to a state even simpler in many 
respects, and less adequate than the elementary stage 
at which it began in the fifth century.^ 

The Prayers of the Liturgy were contained with 
those of other sacraments in the ' Sacramentar>^' The 
history of the central series of prayers has already been 
given, from which it will be easily understood that the 
Canon, or invariable part of the Roman Anaphora, was 
placed in a central position in the middle of the book. 
Round it were grouped the variable elements, those 
belonging to the Anaphora, § 2 and § 5, together with 


Ash- Wednesday and the Friday fol- Capua by Hadrian, one of the corn- 
lowing, but not the Thursdays in panions of Archbishop Theodore in 
Lent. 668. But there is no evidence that 

^ To a certain extent the selected it was exclusively used. Morin, 
lessons still follow one another on a Liber Coniims (Anecd. Maredso- 
principle of continuous reading, e.g. lana I.), p. 426. 
the Epistles of the Sundays after * See, for this subject, Ranke, Dai 
Epiphany and after Trinity, when K'irchlu'he Perikopensystem, 
there are no special events to com- pp. 133, 259 and ff., and the Appen- 
memorate, form a continuous series dixes ; and Morin’s article in Revue 
frorn S. Paul’s Epistles : the con BinMictme, 1898, pp. 241-246. 
tinuity, however, was upset in course All traces of the prophetic lesson 
of time. See below, pp. 531, 550. disappeared; two masses were re- 
“ At an earlier date a non- Roman tained only at Christmas and Easter, 
form of Lectionary had been im- and otherwise the Vigil Mass en» 
ported into use into England from tirely went out. 



THE LORHS SUPPER, OR HOLY COMMUNION. 467 

variable prayers inserted at other points in the Liturgy, 
three normally in the Gregorian Sacramentaries, viz. the * — 

Collect proper at the beginning,^ the Secret at the 
Offertory, and the Postcommunion at the end.^ 

The Roman Sacramentary is extant in three principal 
stages : the earliest is that of the ‘ Leonine Sacrament- 
ary,’ contained in a unique and mutilated MS. of the 
seventh century : it represents the state of things in the 
middle of the sixth century before the reforms of 
S. Gregory : it is purely a Roman document, but is not 
complete, and probably is a private collection rather 
than an official service book.^ 

The second stage is that of the ‘ Gelasian Sacrament- 
ary ’ : several MSS. of this type are forthcoming: it 
represents the Roman Liturgy as current in Gaul, and 
modified by Gallican influence at the beginning of the 
eighth century.^ 

The third stage is that of the ' Gregorian Sacrament- 
ary ’ : in its original form it represents the sacramentary 
sent from Rome by Pope Hadrian to Charlemagne at 
the end of the eighth century : ^ but an appendix for 
Frankish use was at once added to it by Alcuin, and 
other modifications were made before it finally super- 
seded the Gelasian Sacramentary, which was in possession. 

The mediaeval sacramentaries are mainly the various 

^ This was probably in its origin Muratori, Lihirgia Romana veins, 
the collect which closed the proces- and most recently edited by Feltoe 
sional Litany preceding the Liturgy : for the Cambridge University Press, 
of which a trace ha.s already been ^ Printed in Tommasi and Mura- 
noticed in the Kyrie. Above, tori, and lately re-edited by "Wilson 
pp. 462, 409. for the Oxford University Press. 

2 The Gelasian Sacramentaries ® A number of early MSS. of this 

often had five prayers, viz. a prayer Sacramentary at various stages are in 
at the offertory and print. See Muratori, and Migne 

a benedictory prayer after the Post- P. L. l.xxvill. The MSS. of Sa- 
communion ad populum, as well as cramentaries are described in Delisle, 
the above. The latter survived in Mimoire sur d^ancims Sacramen- 
Lent in the Gregorian books, taires. See also Duchesne, pp. 1 14 

3 Printed in Migne, P.L. LV., in and ff., and Ebner, 373-394. ; 



46 « 


T]x« 


Additional 
devotions 
added subse^ 
quently. 


THE ORDER FOR THE ADMIHISTRATION OF 

results of compromise between these two, though they 
contain materials which are found in the Leonine Sacra- 
mentary and elsewhere. A large part of the prayers 
is common to all three of the early types. 

Thus the Chants, the Lessons, and the Prayers are 
the three strands which together form the old Latin 
Mass : in course of time other prayers, &c., were added 
to the ‘Ordinary’ of the Mass, at first as private de- 
votions, but gaining more and more of an official 
position : especially preparatory prayers (i) at the be- 
ginning of service for the celebrant and his ministers, 
and (ii) for the celebrant before and at his communion : 
or again, prayers connected with the ceremonial, (iii) for 
the incense, (iv) at the gospel, (v) at the offertory : or 
again, after the Canon, (vi) at the commixture, (vii) at 
the Pax, (viii) at the ablutions : and finally (ix) closing 
prayers. 

These varied from place to place and very profusely : 
they made no pretence to be of the same calibre and 
fixity as the rest, and only had a very precarious claim 
to be included in Sacramentaries or Missals at all.^ 

Thus by a combination of these three ancient strands, 
together with the admixture of a varying number of 
semi-official devotions, the mediaeval Missals grew up, 
containing in one book all the various elements collected 
together. The following table represents the result of 
the combination : the different strands are represented 
by different type ; the CAPITALS shew the musical items, 
the large Italic distinguishes the lessons, while the items 
from the Sacramenlary are in large Clarendon type; 
and the variable portions are distinguished from the rest 
by being indented ^ 

^ See a collection of these in Mar- ^ ^ Compare this with the Latin 
tene De eccl, rit, I. cap. IV. esp, rite, as printed above, p. 282, 

Ordo iv. 



THE LORHS SUPPER, OR HOLY COMMUNION 


469 


The Sarum Mass. Prayer Book. 1549. Prayer Book. 1552. 


1. Preparation, including the Lord’s Prayer. 

Collect for Purity, Lord’s Collect for Purity. 

Prayer, Mutual Confession 
and Absolution, Versicles, 

Collect. 

2. Blessing of incense and 

censing. 

Introit (sung mean- Introit. 
while). 

4. Kyrie (d°.) Kyrie(ix.). 


5. Gloria in excelsis. 

6. Collect for the day. 


7. Epistle. 

8. Gradual. 

9. Alleluia and Se- 

quence or Tract. 

10. Prayers at the Gospel. 

11. Gospel. 

12 . Creed (on occasion). 

Sermon. 

13. Dominus vobiscum and 

Oremus. 


Gloria in excelsis. 
Collect for the 
day. 

Collect for the King. 

Epistle. " 


Gospel. 

Creed (usually). 
Sermon. 


Exhortation. 


Lord’s Prayer. 
Collect for Purity. 


Commandments and 
Kyrie (x.). 

Collect for the 
day. 

Collect for the King. 

Epistle. 


Gospel. 
Creed daily. 
Sermon. 


14. Prayers at offertory and 

censing, and lavatory. 

15. Offertory (sung Offertory. 

meanwhile). 


16. Secret. 


Offertory. 

Intercession 

(Church Militant) 
Exhortation. 


17 - 

18. 

19. 

20. 


tion. "1 
Preface, j- 

js. J 


Salutation. 

Preface. 
Sanctus. 
Canon. 
Intercession. 
Consecration. 
Oblation. 
^Lord’s Prayer. 


Salutation. 

Preface, 
Sanctus. 

Canon. 

^Intercession. 

) Consecration, 

\ Oblation. 

(^Lord’s Prayer. 
^Invitation. 

I Confession and Ab- 
solution. 

Comfortable Words. 


( Invitation. 

J Confession and Ab- 1 
j solution. ( 

V ComfortableWords. J 


(^Prayer of Humble Ac- 
cess. 


Invitation. 

Confession 
solution. 

ComfortableWords. 
Salutation. 

Preface. ] 

Sanctus. 

Prayer of Humble Ac- 
cess. 

Consecration. 



470 


THE ORDER FOR THE ADMINISTRATION OF 


21 . 

22 . 


23 * 


24. 

25 - 

26. 


The Sarum Mass. Prayer Book. 1549. Prayer Book. 1552. 


Agnus Del 

Prayers at Commixture and 
Pax, 

Prayers at Priest’s Commu- 
nion. 

Prayers at ablutions. 

Communion (mean- 
while). 

Postcommunion. 


Agnus Dei during the 


Communion of Priest Communion of Priest 
and people. and people. 

Postcommunion. 

Lord’s Prayer 
Oblation or \ 
Thanksgiving. Thanksgiving j 

Gloria in Excelsis. 


27. Dismissal. Blessing at dismissal. Blessing at dismissal. 

2S. Closing prayers. 


Sect. V. The First Prayer Book, 


■ Mdwardine 
adaptation. 


Private 

prayers. 


Rulric, 


The table shows also in graphic form the changes 
introduced in the Liturgy of 1549; the principal have 
been already noted, but it is well to point out one or two 
further points. 

The preparatory prayers were reduced to a minimum 
and almost all the semi-official devotions disappeared ; 
the celebrant and his ministers were left almost entirely 
to themselves for their prayers at the offertory, com- 
munion and other times noted above : they were also 
provided with only a bare minimum of rubric,^ and even 
that was not generally provided except in places where 
a change was made, and where therefore the old 
customs needed to be superseded : since these were 
otherwise assumed to continue so far as was consistent 
with the new service.^ 


^ Rubric was a novelty. The old later and printed form incorporated 
books had practically none, and many in the services as rubric the greater 
late medigeval books were equally part of the directions of the later 
destitute. The directions for cere- recension of the Sarum Ordinal, 
monial were separate from the ritual which bore upon them, 
texts contained in Ordines, such as the ^ For example, no direction was 
early Roman Ordines, printed by Ma- given as to the conclusion of the col- 
billon, &c. (Migne, P. L. LXXViii. ), lects, nor was the conclusion of the 
or later in the Ordinals, the old Preface for Trinity Sunday given at 
Sarum Ordinal ( of SarurnyVol. ii.) all in the book. See below, pp. 490, 
The Sarum Service-books in their 524. 



THE LORHS SUPPER, OR HOLY COMMUNION, 


471 


The singing of the Gloria in excelsis and the Creed 
was directed as the normal course and the omission of 
them an exceptional thing ; hitherto they had only been 
in use on a certain (and increasing) number of occasions. 

A fixed collect for the king was affixed to the variable 
collect for the day, probably for the same reason as the 
similar change which has been noted in the Canon, viz., 
to comply with St. Paul’s direction in i Tim. ii. i. 

Special directions were made for the sermon or homily 
and for an exhortation on the Sacrament, and for the 
placing of the communicants. 

After the Canon was inserted ‘ The Order of the Com- 
munion ’ of the people which had been issued in 1548 
and since then had been hitherto in use in conjunction 
with the Latin Mass : the exhortations mentioned above 
were also drawn from the same source.^ A similar form 
of preparation was in use before communion already, 
but it was generally in Latin, it was not incorporated 
into the Missal, nor did the Communion of the people 
necessarily take place at this its natural position or even 
within the service at all.^ 

A corporate thanksgiving was provided for the priest 
to say on behalf of himself and all the communicants : this 
to some extent took the place of the personal and private 
thanksgivings presadbed for him in the later Missals. 

A blessing was provided for the dismissal of the people : 
it was the usual custom at low Mass at the time, though 
HO provision was made for it in the English Missal.® 


The First 
Prayer BooIl 

Gloria and 
Creed. 


Collect. 


Sermon 


Commu- 

nion. 


Close. 


^ They are distinguished by small 
Clarendon type in the table above. 

^ Wordsworth, Mediesval Services, 
P- 93 - 

^ The Lambeth Jud^ent (Read 
V. Bp- of Lincoln) denied this, but 
the evidence for it is considerable. 
Frere, Exposition de la Messe (KlcCin 


Club Collections II.) pi. 17. Rock, 
Church of our Fathers III. ii. i68. 
Cp. York Missal (Surtees Soc.) ii. 
192. Hereford Missal 443 (ed. of 
1874). York Manual (Surtees Soc.) 
39, 25* (Sarum), the same blessing at 
Nuptial Mass. Cp., for an earlier 
use, Ebner, p. 17. 



472 


THE ORDER FOR THE ADMINISTRATION OF 


The Second 
Prayer Book. 


Sect. VI. 


The Second Book. 


The 

Ed'ivardine 

Revohttion. 


Dismemher- 
vteni of the 
Canon. 


Its come' 
gnences. 


In the Second Prayer Book of 1552 extensive changes 
were made in the service. The new English Canon of 
the Mass was divided into three parts and considerably 
altered in language: the first section, the Intercession, 
was placed earlier, so as to follow immediately upon the 
offertory.^ This was consciously or unconsciously a 
return to primitive use ; but on the other hand a great 
departure was made from primitive use by the omission 
of prayer for the faithful departed and the consequent 
alteration of the bidding by the insertion of the words 
' militant here in earth/ ^ 

The central section was retained as the Consecration 
Prayer ; but in place of the invocation of the Holy 
Spirit the following petition was inserted, “ Grant that we 
receiving these thy creatures of Bread and Wine accord- 
to thy Son our Saviour Jesus Christ’s holy institution, 
in remembrance of His death and passion may be par- 
takers of his most blessed Body and Blood.” This 
change was a serious departure from primitive methods 
in that it omitted both the direct prayer for consecration 
which was retained in 1549, and the invocation of the 
Holy Spirit, which, though not in the Latin Canon, had 
been inserted in the new English Canon. Dangerous 
consequences have also resulted from the ending of the 
prayer at the recital of the Words of Institution ; since 
it ministers to the narrowest Western view of the doc- 
trine of consecration, as being tied to the particular 
words ; and further, the cutting off of all reference tc 
our Lord’s resurrection, ascension, and heavenly priest 


^ At the same time it was made ^ These restricting words wer 
a prayer of offering the alms col- greatly debated in 1661, and ont 
lected at the offertory. Below, p. at the last it was decided finally tha 
480. they should be retained. 



THE LORD'S SUFFER, OR HOLY COMMUNION, 

hood is likely to obscure the true view of the nature 
of the Eucharistic sacrifice, as the offering which the 
Church presents on earth in union with our Lord’s con- 
tinual presentation of His sacrifice in heaven.^ 

The ending of the Consecration prayer at this unfor- 
tunate point was brought about by the transference of 
the third section, the oblation, to the close of the service 
after the Communion of the people The purpose of 
the change is clear. The revisers, accepting the current 
western and mediaeval doctrine of consecration, ^ were 
anxious that the Communion should follow immediately 
upon it, and to secure this, they transferred, not only the 
oblation but even the Lord s Prayer also and the prayers 
following it, till the later moment, after Communion. 

This involved a further important change: in 1549 
the devotions for communicants from The Order of the 
Com 7 nunion had followed the Canon, and in the old way 
immediately preceded their communion. In ISS^, 
conformably with the above mentioned purpose, they 
were set earlier, and were divided up ; the greater part 
was set before the Anaphora, but the Prayer of Humble 
Access was inserted into it, immediately before the Con- 
secration. The revisers thus obtained their purpose, and, 
by admitting no interval between consecration and 
communion, they minimized the danger, which there 
undoubtedly was at that time, of a false habit of 
eucharistic worship : but the reform was purchased at a 
very dear cost : the present position of the prayer of 
oblation is the main blot upon the English Liturgy, a 
blot which has carefully been removed in both the 
Scottish and the American Liturgies. 

^ Milne, Eucharistic Worship, 49, tutian were not infrequently printed 
57 > 69* in capitals to emphasize them as the 

^ In later Prayer Books, e,g. in the words pf consecration. See above, 
XVIIth century, the words of insti- p. 153. 


473 


The Second 
Prayer Boole. 


lis object. 


Further 

transjt>osi‘ 

tiofti 



474 


Hie Second 
Prayer Book. 

and modiji- 
cation* 


Other 

changes. 


THE ORDER FOR THE ADMINISTRATION OF 

In the process of transference the prayer of oblation also 
underwent considerable change ; the commemoration of 
the passion, resurrection and ascension of our Lord — a 
most primitive and catholic feature — was perforce omitted 
as unsuitable to the new position, and for the same reason 
the prayer for grace worthily to receive the Sacrament 
was changed into a prayer for a blessing upon the 
communion received It is less easy to explain why the 
mention of the ministry of the Holy Angels should have 
been omitted. 

Besides the redistribution and remodelling of the 
Canon and the transposition of the devotions for com- 
municants, other changes were made: by (i) The 
omission of the Introit-Psalms, Agnus Dei and Post- 
communion anthems, (2) The insertion of the Command- 
ments and alteration of the Kyrie : (3) The transference 
of the exhortation from the sermon time to the beginning 
of the new ‘ Mass of the Faithful ' to use the old formula, 
or after the ' Ante-communion Service ' to use a more 
modern description : (4) The transference of the Gloria 
in Excelsis from the opening to the close of the service. 
Also ceremonial changes were introduced by (5) the 
alteration of Vestments ; (6) the omission of direct orders 
for the offertory, (7) for the mixed chalice, and (8) for the 
manual acts in consecration. On the other hand 
provision was made for the first time for notice to be given 
of Holy Days, and fasting days, for kneeling at commu- 
nion ; and for the first time the Black Rubric appeared. 

Such was the revolutionary revision of 1552: each 
revision since has done something to undo some of its 
effects ; but the English Liturgy still lags behind its 
Scottish and American daughters, and its best friends 
are those who would most desire some amendment and 
reform. 



THE LORHS SUPPER, OR HOLY COMMUNION, 


475 


Sect. VII. The Present Order, 

The principal features in the history of The Order of 
Holy Communion will be perceived from what has 
preceded. It remains only to go seriatim through the 
service as it is and trace the changes by which it has 
been brought to its present arrangement. This will 
involve some recapitulation, but it will also give an 
opportunity for touching upon some details which have 
hitherto for clearness sake been passed over. 

The title of the service in 1549 was The Shipper of the 
Lord and the Holy Commtmion commo 7 ily called the Mass^ 
This was altered in 1552 to its present title, The Order 
of the Admmistration of the Lord's Supper or Holy 
Commimion. 

The words of the first Rubric (1549) implied that there 
was time between Mattins and the Communion Service 
for intending communicants to signify their names to the 
Priest who has the cure of the parish.^ And the Rubric 
remained in this form until 1661 ; by then there were 
very few Parish Churches in which there was any 
space at all between the services,^ and it was therefore 
ordered ^ that the names should be signified to the curate 
at least some time the day heforeP 

The second Rubric refers to the case of notorious evil 
livers, or persons who have done wrong to their neigh- 
bours by word or deed, to the offence of the congregation. 

Wordsworth Medicsval Services, ceeds instead of preceding the Eucha- 
p. 556 and ff. ; Pullan, 141. rist is of very rec.ent introduction, 

2 Fragrfi. Illustr. 74, and Cosin, and entirely contrary to the whole 
Works 512. In earlier times there , history of worship and the spirit and 
had been an interval of an hour or actual provisions of the Prayer Book, 
two, as morning prayer was at 6 or ® See above, pp. 177, 187. 

7, and Communion at 9 or 10. ■* The practice has fallen^ into 
Heylyn, Antid. Line. iii. ch. x. general though not universal disuse ; 
p. 61. The practice of inverting the the Rubric is omitted in the American 
order^ so that Morning Prayer sue- Prayer Book. 


Th« fresHLi 
Oflle*. 


The 

R nbrics. 


Notice of 

Commu' 

nion. 


DiscilU^c. 



476 


THE ORDER FOR THE ADMINISTRATION OF 


The Present 
Office. 


The position 
of the Holy 
Table, 


The third likewise refers to malicious persons. These 
rules, implying an efficient system of corrective discipline, 
are wisely retained for self-reproof, and as a means of 
showing what the Church requires in her members, though 
in practice they have fallen into disuse, partly because of 
the abeyance of the preceding rubric and partly from the 
uncertainty of their legal application. There is, however, 
no doubt as to the duty of admonition ; and ordinarily 
conscience and public feeling will deter a notorious offender 
from Communion, if not fro‘m crime. In proceeding to" 
repulsion, it must be remembered that this is in fact ex- 
communication, which requires the sentence of a competent 
judge ; and that no private person may condemn a man 
upon common report as a 'notorious ’offender unless he has 
been convicted by some legal sentence.^ The ecclesiastical 
rule is, according to the addition made in i66i to the 
third Rubric, to signify the case of one who will not be 
admonished to the Bishop.^ The safety of such a step to 
the individual clergyman consists in this, that the Bishop is 
the party to institute legal proceedings, which he is bound 
to do, if the offender is to be repelled from communion.^ 
The fourth Rubric (1552) determines the position of 
the Priest, and of the Holy Table itself, together with 
its covering, at the time of Communion.^ Its language 
directing the Table to stand where Morning and 
Evening Prayer are appointed to be said, whether in 


^ This rule is as old as the time of (1637) this rubric was : * The Holy 
S. Austin. See Serm* CCCLI. 10. Tab/e having at the Communion- 
Cp. Bp. Wilson, Works, i. 462. An- time a carpet,, and a fair white linen 
drewes, Minor Works, p. 151. Cp. cloth upon it, with other decent furni- 
the Cixth canon. . ture, meet for the high mysteries there 

2 See above, pp. 177, 188, and to be celebrated, shall stand at the 
Cosin’s suggestion, w.j'. uppermost part of the chancel or 

^ See this question argued at length church, where the Presbyter standing 
in the Book of Common Prayer with at the north side or end thereof, shall 
Notes (ed. Eccl. Hist. Soc ) pp. 1056 say the Lords Prayer, with this Col- 
and ff. lect following for due preparation' 

■* In the Prayer Book for Scotlajid 



THE LORHS SUPPEE, OP HOLY COMMUNIOH. 


All 


the body of the church (as in parish churches), or in 
the chancel (as in cathedrals and college chapels), was 
meant on the one side to encourage ecclesiastical pro- 
priety, and, on the other, not altogether to condemn 
the laxer usage of the ultra-Reformers. It was re- 
enacted in 1559, but ^ at once abrogated by the Queen 
acting under the 26th section of the Uniformity Act,^ 
through an order appended to the Injunctions, con- 
fining the Holy Table to the chancel.^ But the Prayer 
Book rubric was not altered,^ and was re-enacted in 
1661 with slight verbal changes, and the addition of an 
order that the people should kneels By custom, how- 
ever, the older rule, which Laud finally succeeded in 
generally enforcing,^ has still gone on. The altars are 
confined to the chancel, are not moved at the time of 
Communion, and are set altar-wise. As to the position 
of the celebrant, the exact compliance with the Rubric 
thus became impossible, since the Holy Table no longer 
had a north side, and consequently the eastward position 
of the celebrant has been in use since Laudian times, 
and was recognised as legal by the’ Lambeth Judgment 
in 1 890.^ 

The Lord^s Prayer ^ and Collect « were taken, in 1549, 

Collects 

^ PuyksT Coyy, 375 * ^ Xhe Lorcl^s Prayer was not 

2 Above, p. 105. printed here until 1662 ; the rubric 

® In fact the Order was explained only directed it to be said. Hence 
away by the Bishops’ InUrpreiaiions. apparently the custom of the unre- 
Doc. Ann. i. 238. Above, p. 105. formed service continued, that the 
^ Changes were proposed both to Priest alone should repeat it ; and 
make the rubric consistent with the the tradition^ has prevailed over the 
Order, and with current practice, and general rubric, inserted there at the 
also to include a mention of the carpet first occurrence of the Lord’s Prayer, 
of silk ordered in the 82nd Canon, ordering that the people should repeat 
but neither was finally adopted. See it with the minister, ‘ wheresoever else 
Cosin, Works^v. 513. it is used in Divine unless 

» Hutton, William Laud^ pp. 16, indeed the term Divine Service was 
73-78. Lambeth Judgment^ pp. 19 meant jn its strict sense, which is 
and ff. unlikely. 

® Judgfnent^ p. 40. ® This collect is probably of lEng- 



47^ 


THE ORDER FOR THE ADMINISTRATION OF 


The Preseat 
Office. 


from the devotions which had been repeated by the 
Priest and the other ministers as a preparation for the 


Mass. 


The Com- 
mandments. 


Collects for 
the King 
and/or the 
Day. 


Lessons and 
Creed. 


The Ten Commandments were inserted in 1552, and 
the Kyrie was adapted to suit them ; the direction that 
the celebrant should turn to the people in rehearsing 
them was inserted in the Scottish Book, and thence 
adopted in 1661 at Wren's suggestion.^ The concluding 
response naturally followed the reading of the Law in a 
Christian service, being a prayer for the fulfilment of 
the prophetic promise concerning the law.^ 

The Collects for the King were composed in 1549,^ 
and originally succeeded the Collect of the Day, being 
said in the old way as a ‘Memorial.’ In 1661 the order 
was inverted, as it had been in the Scottish Book of 
1637, probably merely for convenience and to avoid 
turning back in the book, or else to keep the Collect in 
close connexion with the Epistle and Gospel.^ The 
Collect for the Day, the Epistle, and Gospel, and the 
Creed, ^ occupy the same relative position in which they 


lish origin or at any rate especially 
connected with England. See Blunt 
ad loc. 

^ Frapji. Ill, , p. 75. The Bishops 
at the Savoy had laid down the gen- 
eral principle in reply to the Puritans. 
Above, p. 178. 

^ Jer. xxxi. 33. In the American 
Prayer Book of 1892, our Lord’s 
Summary of the Law (Matt. xxii. 37- 
40) may be read after the Ten Com- 
mandments, with the introductory 
words, ‘ Hear also what our Lord 
Jesus Christ saith.’ And the Deca- 
logue may be omitted, provided it 
be said once on each Sunday : but, 
whenever it is omitted, the Minister 
shall say the Summary of the Law, 
and the Lesser Litany be said after 
it. In the Scottish Ofi&ce (1637) it 
was directed that the Commandments 
should be rehearsed distinctly, ‘ the 


people all the while kneeling, and 
asking God mercy for the transgres- 
sion of every duty therein, either 
according to the letter, or to the 
mystical meaning of the said Com- 
mandment.’ This observation applied 
especially to the Fourth Command- 
ment. Afterwards, the Summary was 
added as an alternative : this was 
borrowed from the Nonjurors’ Ofhce 
of 1718 (above p. 226), where the 
Summary was first used, to the exclu- 
sion of the Ten Commandments. 
Dowden, Anitot. Scottish Com. 
Office, p. 158. 

® The medioevai Service inserted 
the King’s name, together with that 
of the Pope and the Bishop of the 
diocese, in the Canon (above, p. 442). 

^ Cosin, Works, v. 513. 

® See above, p, 469. 



THE LORHS SUPPER, OR HOLY COMMUNION, 479 

had been placed in the mediaeval service. The rubric 
was simplified in 1552 and enlarged in 1661, especially 
by the addition of the order that the people should 
stand ; but the direction for the ascription Glory be to 
Thee, 0 Lord, was not reinserted/ though it had been pre- 
scribed in 1637 with a second ascription to follow the close 
of the Gospel Tradition has supplied the deficiency. 

The sermon or homily is a very old feature of the Sermon, 
service, since there is mention of it in S. Justin’s account 
of the Liturgy in the Ilnd century. Its natural place 
was after the reading of Scripture, and a large part of 
the long series of Christian sermons from the earliest 
days to the present have been expositions of the lessons 
read at the Eucharist.^ In the later middle ages sermons 
were not preached at the Mass weekly, but only on 
occasions : consequently the restoration of the weekly 
sermon or homily was a special feature of the reform 
movement.^ 

With regard to notices, the rubric of 1661 transferred 
the time for them from the end to the beginning of the 
sermon and gave fuller directions.'* 

At the same time directions for the offertory, suchj 
as there had been in 1 549, were restored, and placed side 
by side with those for the collection of alms for the poor, 
which alone was mentioned in 1552. The history 
is a little intricate, and the stages of change were as 
follows. 

^ Cosin'had proposed this, as well The Act 26 Geo. II,, c. 33, author- 
as the order to stand at the Gospel ises their publication after the second 
and Creeds. lesson only in a case where there is 

^ S. Austin’s sermons and expo- no Morning service, but only Even- 
sitions are especially full of allusion to ing Prayer, said in a church. But in 
the lesson and chants of the service. many Prayer Books an unwarranted 

® For the connexion with the Bid- alteration of rubric has been made 
ding Prayer see above, p. 255. by the printer. Stephens, B, C. P. 

^ This is the proper place for the with Notes, ii. 1151. 
publication of banns of marriage. 



480 


THE ORDER FOR THE ADMINISTRATION OF 


The Freseut 
Office. 


Alms. 


Devotions of 
the people. 


Oblations. 


In 1 549 the Offertory was to be sung by the clerks ^ or 
said by the minister while the people offer ; thus there was 
an opportunity for people to contribute to the poor men's 
box, or upon the offering days ^ to pay their dues to 
the curate. The communicants were divided from those 
who were not intending to communicate, and the ele- 
ments were prepared and set on the altar. 

In 1552, when the Intercession, which had been 
originally the first part of the Canon, was brought into 
its present position with an altered bidding, the rubric 
preceding it was : llien shall the Chitrchwardens, or 
some other by them appointed, gather the devotions of the 
\ people, arid put the same into the poor meds box, &c. 
[And the words of the prayer were: ^We humbly be- 
seech Thee most mercifully to accept our alms,' with 
the side-note. If there be none abns given to the poor, 
then shall the words^ &c. The next change was that in- 
troduced into the rubric of the Prayer Book for Scotland 
(1637), which directed the deacon or one of the church- 
wardens, to ^receive the devotions of the people there 
present in a bason provided for that purpose. And when 
all have offered he shall reverently bring the said bason 
with the oblations therein, and deliver it to the Presbyter, 
ivho shall humbly present it before the Lord, and set it 
upon the Holy Table, And the Presbyter shall then 
offer up and place the bread and wine prepared for the 
Sacrament upon the Lord's table, that it may be ready 


^ Music for these Offertories was 
provided in Merbecke’s D. C. P. 
Noted; diiectionwas given in 1552 
that the sentences should be said 
which had been only an alternative 
method in 1549. They are still 
commonly sung, though rarely to 
Merbecke’s music. Additional sen- 
tences are provided in the Scottish 
and American books. 


2 The usual offering-days were 
Christmas Day, Easter Day, and 
two others, of which the feast of 
the Dedication of the Parish Church 
was usually one. Wilkins, Cone, i. 
713, ii. 160. By an Act of Plenry 
VIII. (1536), Midsummer and 
Michaelmas were substituted for the 
two latter days. 



THE LORD'S SUPPER, OR HOLY COMMUNION. 


481 


for that service! Still the prayer itself only mentioned 
otir alms, and the side-note only the ahns given to the 
poor. At the revision of the Prayer Book in 1661, all 
mention of the payment of dues at this time was 
omitted/ the substance of the Scottish rubric was 
taken, and a variety was recognised in the uses of the 
offertory. It was ordered that iki^alms for the poor, and 
other devotions of the people, should be received in a decent 
bason and brought to the Y who shall Jmmbly present, 
and place tt 7 ipon the Holy Table. And when there 
is a Comimtuion, the Priest shall then place"^ upon 
the table so much bread and zvine as he shalT think 
sujficient. Thus the scope of the collection was en- 
larged to include other offerings besides the alms for 
the poor, and the solemn presentation of the elements 
which was customary, though not prescribed/ was again 
definitely enjoined. At the same time the words ‘ afid 
oblations ’ were put into the prayer, and a corresponding 
change made in the side-note, Tf there be no alms or 
oblations! The interpretation ©f the additional word is 
somewhat doubtful, but it seems legitimate to refer 
it either to the elements just set upon the altar, 


^ Cosin urged this on the ground 
that if it were in fact carried out it 
would be very unseemly. PVorks, v. 
514. 

^ The words, offer tip and place, 
from the Scottish Office (1637), 
were proposed for adoption by 
Convocation in 1661, but they were 
not adopted. 

^ In the first part of the XVI Ith 
century, though there was no rubric 
for the offertory, it was performed 
with great ceremony. This rubric 
therefore only confirmed existing 
practice. The same was the case 
with regard to the manual acts in 
consecration. See abbve, p. 148. 


For the elaborate ceremonial then 
practised, though not prescribed 
by rubric, see Andrewes, Minor 
Works, pp. 152 and ff., and the 
forms of service in Lambeth MS. 
577. From the earliest times it 
has been customary to mix water 
with the wine in the chalice : the 
direction for this was given in 
1549, but omitted in 1552,. and not 
restored in«ii66x. It was decided 
in the’ Lambeth Judgment that 
the mixed chalice is lawful pro- 
vided that the mixing is not done 
during the service. Lamth. Jtidg. 
pp. 4 --I 3 - 


The Present 
Office. 



4S2 


Ihe Present 
OfBLce. 


THE ORDER FOR THE ADMIHISTRATIOH OF 


or else, from a more strictly antiquarian point of view, 
to the dues and offerings paid by the people to the 
clergy.^ 

The general history of the prayer has already been 
given, but it must be noted further that the concluding 
sentence of thanksgiving and prayer for the faithful 
departed was added at this same time (1661) to supply 
the gap caused by the omission in ISS^-^ 


^ It is significant that Patrick, in 
his Mensa Mystica (second ed. 1667), 
and his Christian Sacrijice (first ed. 
1670), refers the word ‘ oblations ’ to 
the placing the Bread and Wine upon 
the Holy Table, as a thankful obla- 
tion to God of the fruits of the earth : 
and this use of the term was common 
in the XVI Ith century. But its 
technical meaning had been in older 
times, and still was, the contribution 
of the laity to the support of the 
clergy. This is clearly its strict 
meaning here ; or, in a wider sense, 
all offerings of the people other than 
alms for the poor. And the insertion 
of the word in the prayer corresponds 
not with the simultaneous addition of 
a rubric providing for the placing of 
the Bread and Wine upon the Altar, 
but with the contemporary alteration 
of the preceding rubric; by this (i) 
the order for payment of * the due 
and accustomed offerings’, to the 
curate by the laity was omitted, and 
thus the ancient ‘ oblations ’ became 
voluntary instead of compulsory : 
and (ii) these voluntary oblations, as 
part of ‘ the other devotions of the 
people,’ were not simply paid over 
to the Curate, but were ‘presented 
and placed upon the Holy Table,’ 
and so were fitly given a place side 
by side with the alms in the prayer. 

The identification, |.therefore, of 
the oblations with the eucharistic 
elements, though obvious and sup- 
ported by early and goojd evidence is 
not, historically speaking, the primary 
one. But as a secondary interpreta- 
1 tion it is probably as old as the rubric 


itself. See Wesle)^ The Pious Com- 
municant (1700) p. 4, quoted in 
Clutterbuck, Vindication. ‘Alms 
relate to the money collected for the 
poor, and oblations may relate to the 
Bread and Wine ’ (Edn. 1702) p. 50, 
and for the whole question seejourn. 
TheoL Stud. i. 321 and ff. 

2 All mention of the dead was 
omitted in 1552, when the place and 
heading of this prayer were changed. 
It had been (1549) introduced with 
the words, ‘ Let us pray for the whole 
state of Christ’s Church : ’ in 1552, 
the words ‘ militant here in earth,’ 
were added, in compliance with 
Bucer’s strictures upon the practice, 
which he allows to be very ancient, 
of making mention of the dead in 
prayer : Script. Angl.^ p. 467 ; 
above, p. 46. In the Scottish Prayer 
Book (1637) much of the language of 
the formulary of 1549 was introduced ; 
and this single clause was added in 
1661. Thus the objection was met 
which both Cosin and Wren made 
that the prayer spoke of ‘giving 
thanks,’ but in fact contained no 
thanksgiving. Cosin, u.s. ; Fragni. 
Illustr., u.s. A proposal was made 
at the same time to substitute as title 
Let us pray for the good estate of the 
Catholic Church of Christy and for a 
long time the proposal held the field. 
It was rejected in the final stages ot 
the revision, but the title in this form 
appeared not infrequently in early 
editions of the Restoration Prayer 
Book. See Parker, Introduction^ 
p. cc. and The Book Annexed. 



THE LORD'S SUPPER, OR HOLY COMMUNION. 


4S3 


The Exhortations are a special feature of the reformed 
offices. They have passed through many changes, not 
so much in language as in arrangement. In 1552, the 
Prayer for the Church Militant was followed by (i) an 
Exhortation at certain times when the Cnrate shall see 
the people 7 iegligent to come to the Holy Commimio 7 i : ' We 
be come together at this time, dearly beloved brethren, 
to feed at the Lord's Supper, unto the which in God’s 
behalf I bid you,' See. : a new form, composed apparently 
by Peter Martyr at the instance of Bucer.^ Then fol- 
lowed (ii) another Exhortation, with the rubric: And 
sometime shall he said this also at the discretion of the 
Cnrate : ' Dearly beloved, forasmuch as our duty is to 
render to Almighty God, our heavenly Father, most 
hearty thanks, for that He hath given His Son, our 
Saviour,’ Sec. : a recast of the invitation in the Order of the 
Conmiiinion and the Book of 1 549.^ (iii) Then shall the 
Priest say this Exhortation : ‘ Dearly beloved in the 
Lord, ye that mind to come,' &c.: the long exhortation of 
the Order of the Commnnion and the Book of 1 549. The 
short exhortation followed : — (iv) Then shall the Priest 


The Present 
Office. 


Exhorta- 
tion to the 
negligent. 


Notice of 
Commitnion 


Long Ex- 
hortation. 


Short 


^ Cans lira, cap. xxvii. p. 495. Its 
object clearly was to promote fre- 
quent communion, and that all who 
were present should communicate : 
‘ut qui communioni sunt prtesentes 
sacramentis quoque participent.’ 
The exhortation contained the words: 
‘ Which thing ye shall do, if ye stand 
by as gazers and lookers on of them 
that do communicate, and be no 
partakers of the same yourselves,’ 
which disappeared in 1661, because, 
as Bi.shop Wren recorded, by that 
date it had become the custom for 
non-communicants to retire. Fragm. 
Illuslr. 78. 

^ The following words which 
originally stood at the end were 
omitted in 1552. After the direc- 
tion to unquiet consciences to resort 


to the minister for absolution there 
fol low’s : “requiring such as shall 
be satisfied with a general confession 
not to be offended with them that do 
use to their further satisfying the 
auricular and secret confession to the 
priejst, nor those also, which think 
needful or convenient for the quieting 
of their own consciences particularly 
to open their sins to the priest, to be 
offended with them that are satisfied 
with their humble confession to God 
and the general confession to the 
Church. But in all things to follow 
and keep the rule of charity, and 
every man to be satisfied with his 
own conscience, not judging other 
men’s minds or consciences, whereas 
he hath no warrant of God’s word to 
the same.” 


I T 2 



484 TBB ORDER FOR THE ADMINISTRATION OF 

say to them that come to receive the Holy Communion, 
i Ye that do truly and earnestly repent you/ &c. This 
oTder continued until the last revision (1661). At that 
time the form of giving notice of Communion, which was 
adopted in 1548 but given up in 1552, was restored: the 
carder of the two invitations was altered, and an alteration 
was made in the beginning of each, in order to include the 
giving of such notice ; also the rubric directed one or the 
other to be read after the Sermon or Homily e 7 tded, on 
the Sunday, or some Holy Day, immediately preceding} 
The revised edition of (ii) was placed first, as being that 
which was likely to be used most frequently as a general 
instruction to communicants, and also a warning to 
contemners of the Sacrament ; and hence the notice to 
blasphemers, &c., not to presume to come, was at the 

1 See the suggestions of Cosin and And the Minister of every parish, 
Wren, zi.s. This secured (i) that and in Cathedral and Collegiate 
the Exhortation was read to those Churches some principal Minister of 
who needed the Exhortation, and (ii) the Church, shall, ^ the afternoon 
that time was allowed for those who before the said administration, give 
desired it to come to the Minister warning by the tolling of the bell, or 
‘ for the quieting of their conscience otherwise, to the intent, that if any 
and receiving the benefit of absolu- have any scruple of conscience, or 
tion.’ The Irish Canons until desire the special Ministry of Recon- 
quite recently made special provision ciliation, he may afford it to those 
thus. ‘ Constitutiom and Canons that need it- 

Ecclesiasiical, of the yeaTS 1634 and And, to this end the people are 
1711, Canon xix. Warning to he often to be exhorted to enter into a 
given beforehand for the Communion, special examination of the state of 
Whereas every lay person is bound their own souls ; and that finding 
to receive the Holy Communion themselves either extreme dull, or 
thrice every year, and many not- much troubled in mind, they do 
withstanding do not receive that resort unto God’s Ministers, to 
Sacrament once in a year : receive from them as well advice and 

We do require every Minister to counsel for the quickening of their 
give warning Co his parishioners dead hearts, and the subduing of 
publickly in the church at Morning those corruptions, whereimto they 
Prayer the Sunday before every time have been subject, as the benefit of 
of his administering the holy Sacra- absolution likewise, for the quieting’ 
ment, for the better preparation of of their consciences by the Power 
the-mselves ,* which said warning we of the Keys, which Christ hath 
enjo'li'j the said parishioners to accept committed to his Ministers for tha*^ 
and obey under the penalty and purpose.’ 
danger of the law. 


Tile Pre»^ 
Officer^, 

Exhorta- 

tion. 



THE LORD'S SUPPER, OR HOLY COMMUNION, 485 

revision inserted here, instead of being, as hitherto, 
addressed to the communicants at the time of Cum- 
munion.i Peter Martyr's Exhortation (i) was directed to 
be used instead of the former^ when the people tvere negli- 
gent to come to the Holy Communion : and a change was 
made in the position of the two invitations, which 
henceforward were to follow the sermon instead of 
being postponed till after the Church Militant Prayer.^ 

In contradistinction to them, the long Exhortation (iiij 
was appointed to be said at the time of the celebraiioH of 
the Communion, the communicants being conveniently 
placed for the receiving of the Holy Sacrament ; followed 
by the Invitation (iv), which still retained its rubric, 

Then shall the Priest say to them that come to receive the 
Holy Communionf but the words in the Exhortation 
implying a congregation of non-communicants were 
omitted/ because by this time all such were accustomed 
to retire previously,^ 

Three of the Exhortations mentioned above, together 
with the Confession, Absolution, and Comfortable Words 
that immediately follow, were derived from The Order of 
the Communion of 1 548, as well as the Prayer of Humble 
Access, which is now separated from the rest, the words 
of administration (first part) and the * Peace ' prefixed to 

^ This was one of Cosin’s siigges- The omission was ve^ incom- 
tions, v. 515, Ixit it was plelely made, for the rubric whkh 

probably adopted only at a Me i^agc precede ami folfow still <x«ifteiu^le 
of the revision, as it was one of the the presence others not commain- 
corrections made like the insertioR of eating. 

the black rubric (pi. 503) after the ^ In the Amerkan Bodk two 
transcription of the Atm&xed Bo&k, ExhoftatioiKJ WOTifog (ii suawl ; 

See above, p. 178. i -1 are after the servke. 

® In old days it was customary for I^ve is g?ven to curtail them aiwl 
the communicants to ‘ draw near ^ at to canit ^ tSe Exhortatkwi to 

this point, and the previo^ rubric commonkaats CBl) 
was inserted before the Loig Ex- «« jCto Ii 

hortation in order to obviate this, Iilsft &eiu 

Cosin, Works, v. 516 ; Not, Euch, 



486 


THE ORDER FOR THE ADMINISTRATION OF 


The Present 
Office. 


Order of the 
Commtinion 
( 1648 ). 


The Exhor- 
tation. 


Address to 
the commu 
nicants. 


The General 
Confession. 


the filial Blessing. The history of this Order has been 
given above/ and its incorporation into the First Prayer 
Book has also been recorded/ but a fuller account of it 
has been deferred till now. 

It began with the Invitation to give notice of 
Communion and exhort to a due preparation, i.e. (ii) 
above. Then followed the rubric : — 

^ The time of the Communion shall be immediately after that the 
Priest himself hath received the sacrament^ without the varying of 
any other rite or ceremo7iy in the Mass {imtil other order shall be 
p7'ovided\ but as het'etofore usually the Priest hath done with 
the sacrament of the body^ to prepaf-e., blcssy and consecrate so 
much as will serve the people; so it shall continue still after the 
same manner and fo7'm.^ save that he shall bless and consecrate the 
biggest chalice., or some fair arid convenient cup or cups full of wine 
with some water put unto it; and that day not drink it up ah 
himself but taking one only sup or draught., leave the rest upon the 
altar covered., and turn to them that are disposed to be partakers of 
the Commufiion., and shall thus exhort them as followcth : ^ Dearly 
beloved in the Lord, ye coming to this holy Communion must 
consider what S. Paul writeth to the Corinthians, how he exhorteth 
all persons diligently to try and examine themselves, &c.^ 

This is our present Exhortation at the time of the celebration of 
the Communion., i.e.., (iii) above. 

‘ Then the Priest shall say to them %vhich be ready to take the 
Sacrament: If any man here be an open blasphemer, &c.’ This 
clause is now inserted, in almost the same words, in the first 
Exhortation., giving warning of the Conununion, i.e.., (i) above. 

‘ Here the Priest shall pause a while., to see if a?iy man will with- 
draw himself : and if he perceive any so to do^ then let hbn co7mnune 
with him privily at convenient leisure., and see whether he ca7% 
with good exhortation bring him to grace : and after a little pausCy 
the Priest shall say : You that do truly and earnestly repent you of 
your sins . . . make your humble confession to Almighty God, and 
to His holy Church, here gathered together in His name, meekly 
kneeling upon your knees, i.e,y (iv) above. ( 

‘ Then shall ■ a general Confession be made in the name of all 
those that are minded to receive the Holy Co^mnwiiony either by one 

1 Sep n. 78- 2 /1 71 . 



the lorus supper, or holy communion. 


487 


of them, or else by one of the inhiisfers, or by the Priest hbnself all 
kneeling humbly upon their knees : Almighty God, Father of our 
Lord Jesus Christ, Maker of all things, &c. Then shall the Priest 
stand up, and turning him to the people, say thus : Our blessed 
Lord, who hath left power to His Church, to absolve penitent 
sinners from their sins, and to restore to the grace of the heavenly 
Father such as truly believe in Christ, have mercy upon you, 
pardon, 

Then followed the ‘ Comfortable Words^ the Prayer ‘ m the name 
of all them that shall receive the Commu?tion^ and the Adminis- 
tration to Ministers first and then people with these words : ‘The 
body of our Lord Jesus Christ, which was given for thee, preserve 
thy body unto everlasting life.’ ‘The blood of our Lord Jesus 
Christ, which was shed for thee, preserve thy soul to everlasting 
life : ’ concluding with the blessing : ‘ The peace of God, which 
passeth all understanding, keep your hearts and minds in the 
knowledge and love of God, and in his Son Jesus Christ our Lord. 
To which the people shall answer. Amen.’ 

A rubric ordered that ‘ If there be a Deacojt or other Priest, then 
shall he follow with the chalice, and as the Priest mmistereth the 
bread, so shall he for 7nore expedition minister the wme : ’ also that 
the bread ‘ shall be such as heretofore hath been accustomed; and 
every of the said consecrated breads shall be b7‘oken m two pieces at 
the least : ’ and if the wine hal I ovued doth not sicfficc, ‘ the Priest, 
after the first cup or chalice be emptied, may go again to the altar, 
and reverently, and devoutly, prepare and consecrate afioihcr, and 
so the third, or more, likewise beginning at these words, Simili 
modo postquam coenatum est, and ending at these wo7‘ds, qui pro 
nobis et pro multis elfundetur in rernlssionem peccatorum, and 
without any levation or lifthig upl 

In comparing this A\^ith the present service, the first 
point to notice after the Exhortations is that the rubric 
before the Confession was altered in 1661, in accordance 
with that introduced into the Prayer Book for Scotland,^ 
and with the exceptions of the Presbyterians at the 
Savoy Conference.^ The Confession itself had been 

1 Then shall this general Confes- self or the Deacon ; both he and all 
sion be made, in the name of all those the people kneeling humbly upon their 
that are minded to receive the Holy knees,* Ruhr. (1637). 

Communion, by the Presbyter him- ^ Above, pp. 178 , 1 88 , 


Order of tha 
Communion 
(1548). 


The Ahso- 
tutiojt 


Prayer of 
h-umble 
A ccess. 
Coowmnion. 


A second 
consecration 
of I Tine, 


The Present 
Office. 

The Confes- 
sion. 



488 


The Present 
OflLee. 


THE ORDER FOR THE ADMINISTRATION OF 


composed in 1 548, partly from the old Latin form,i and 


partly from the long form 

^ The mediaaval Confession con- 
tained the expression, ‘ peccavi nimis 
cogitatione, locutioiie, et opere, mea 
mlpa ’ : the words, ‘ By thought, 
word, and deed,’ aie due to this 
source. See above, pp. 267, 2S2. 
It is further possible that those which 
follow, ‘ provoking most justly thy 
wrath and indignation against us,’ 
were taken, as a single idea, from 
Pollanus (fob 5), ‘ perditi jam inde 
a prima nostra origine, indies magis 
atque magis judicium tuum in nos 
provocantes vitae improbitate.’ 

- ‘ Almighty everlasting God, the 
Father of our Lord Jesus Christ, the 
Maker of all things, the Judge of all 
men, we acknowledge, and we lament 
that we were conceived and born in 
sins, and that therefore we be prone 
to all evils, and abhor from all good 
things ; that we have also trans- 
gressed thy holy commandments 
without end and measure in despis- 
ing thee and thy word, in distrusting 
thy aid, in trusting ourselves and the 
world in wicked studies and works, 
wherewith we have most grievously 
offended thy Majesty, and hurt our 
neighbour. Therefore we have more 
and more buried ourselves into eternal 
death. And we are sorry for it with 
all our hearts, and we desire pardon 
of thee for all the things that we 
have committed against thee ; we 
call for thy help against sin dwelling 
in us, and Satan the kindler thereof ; 
keep us that we do nothing hereafter 
against thee, and cover the wicked- 
ness that remaineth in us with the 
righteousness of thy Son, and repress 
it in us with thy Spirit, and at length 
purge it clean out. Have mercy upon 
us, most gentle Father, through thy 
Son our Lord Jesus Christ. Give, 
and increase thy Holy Spirit in us, 
who may teach us to acknowledge 
our sins truly and thoroughly, and to 
be pricked with a lively repentance 
of the same, and with true faith to 


in Hermann’s ConsiUtation? 

apprehend and retain remission of 
them in Christ our Lord, that dying 
to sin daily more and more, we may 
serve, and please thee in a new life, 
to the glory of thy name, and edify- 
ing of thy congregation. For we 
acknowledge that thou justly re- 
quirest these things of us, wherefore 
we desire to perform the same. 
Vouchsafe thou, O Father of heaven, 
which hast given us a will, to grant 
us also that we may study to (do) those 
things with all our hearts which per- 
tain to our health, though 'our Lord 
Jesus Christ. 

Hear the Gospel. 

John hi. : God so loved the world, 
that He gave His only-begotten Sun, 
that all which believe in Him should 
have life everlasting. 

Or, I Tim. i. : This is a sure say- 
ing, and worthy of all embracing, 
that Jesus Christ came into this 
world to save sinners. 

Or, John hi.: The Father loveth 
the Son, and hath given all things 
into His hands : he that believeth in 
the Son hath everlasting life. 

Or, Acts X. : All the prophets bear 
witness unto Christ, that all that be- 
lieve in him receive remission of their 
sins through him. 

Or, I Joh. ii. : My little children, 
if any have sinned, we have a just 
advocate with the Father, Jesus 
Christ, and he is an atonement for 
our sins. 

Wh&n the pastor hath showed to the 
people one of the said Gospels, he shall 
say —Because our blessed 

Lord hath left this power to his con- 
gregation, that it may absolve them 
from sins, and restore them into 
favour of the heavenly Father, which 
being repentant for their sins, do 
truly believe in Christ the Lord ,* I, 
the minister of Christ and the con- 
gregation, declare and pronounce re- 
mission of sins, the favour of God 
and life everlasting through oui 



THE LORD'S SUPPER, OR HOLY COMMUNION. 


489 


A comparison of it with the latter shows how our Re- The pre»nt 
formers kept in view the truth that confession was a — 
personal action, an acknowledgment ' of personal sins; 
and that it was not necessary to recur at all times to 
the sin of our nature, which in a confession seemed to 
offer an excuse for personal transgression rather than 
an acknowledgment of it 

The Absolution is from the old Latin form, with an TheAhsoiu- 
additional clause prefixed which was probably taken 
also from the Consultation, and which makes the 
formulary to be also a declaration of the need of 
repentance and faith in order to forgiveness. The 
Comfortable Words that follow are the scriptural TkeCcm^ 
statements upon which the Absolution is grounded : the 
idea was taken from the Consultation, but altered and set 
after the Absolution instead of before it 

We come now to the more solemn part of the service, The Preface. 
called the Anaphora, commencing with the Versicles and 
Preface. The origin and growth of this central section 
have already been dealt with at length, and only a few 
points remain to be noted. The number of Proper 
Prefaces, which had once been considerable, was 
restricted to ten at a Provincial Council held in 1175 
under Richard Archbishop of Canterbury,^ so as to 
conform with Roman custom. In the Prayer Book the 
number was further reduced to five,^ two of which 

Lord Jesus Christ, to all them which 1638. The Missal of Robert of 
be sorry for their sins, which have Jiiinifeges, a Winchester hook written 
true faith in Christ the Lord, and e. 1020, has 281 Prefaces. Another 
desire to approve themselves unto Winchester Missal a century later 
him.’ Hermann’s Consultation, fob (r, 1120) has 190. See Jumitges 
cci. and & (1548). A mediseva! Missal (H.B.S. Xi.), pp. Ixxiii. 

English form of Exhortation hefote 337-340. 

Communion is printed in Maskell, The five omitted are those for 
Mon. Rit. in. 348 [408] ; and in (i) the Epiphany, and throughout 
Blunt, Annotated Prayer Book, p. the Octave; (2) Ash WedtSsday 
178 [382]. and Lent fast^days ; (3) Feasts of 

1 Harduin, Cotic., ivr. p. ii. p. the Apostles and Evangelists; (4) 



490 


THE ORDER FOR THE ADMINISTRATION OF 


The Preient 
Ofllce. 


Sanctus. 


date from 1549,^ while the rest are taken from the old 
Latin.2 All the proper Prefaces in 1549 were appointed 
only for the day of commemoration : this was altered in 
1552, in accordance with the old rubrics, which had 
appointed the Prefaces of these days to be said through- 
out their Octaves: that for Whitsunday is to be said 
only during the six following days, because the Octave 
is Trinity Sunday, which has its proper Preface, and 
which is said only on that day, in celebration gf the 
Unity in Trinity. 

The Sanctus is drawn almost entirely from the texts 


the two festivals of Holy Cross ; 
and (5) every festival of the Blessed 
Virgin Mary, except the Purification. 

^ Those for Christmas Day and 
Whit-Sunday. For the former the 
old Preface was : ‘ Quia per incarnati 
Verbi mysteriiim nova mentis nostrEe 
oculis lux tuae claritatis infulsit : ut 
dum visibiliter Deiim cognoscimus, 
per hunc in invisibilium amorem 
rapiamur.’ And for the latter ‘ Per 
Christum Dominum nostrum. Qui 
ascendens super omnes coelos, sed- 
ensquead dexteram tuam, promissum 
Spiritum Sanctum hodierna die in 
filios adoptionis effudit. Quapropter 
profusis gaudiis totus in orbe terrarum 
mundus exultat. Sed et supernse 
virtutes atque angelicae potestates 
hymnum gloria: tuae concinunt, sine 
fine dicentes.’ 

The following are the Latin 
originals. For Easter : * Et te quidem 
Omni tempore, sed in hac potissimiim 
die gloriosius prsedicare, cum pascha 
nostrum immolatus est Christus. 
Ipse enim verus est agnus, qui 
abstulit peccata mundi : qui mortem 
nostrum moriendo destruxit, et vitam 
resurgendo reparavit. 

‘ Et ideo cum angelis et archangelis 
cum thronis et dominationibus 
cunique omni militia coelestis exer- 
citus hymnum gloriae tuae canimus 
sine fine dicentes : — ’ 


For Ascension Day: ‘ Per Christum 
Dominum nostrum. Qui post resur- 
rectionem suam omnibus discii)ulis 
suis manifestus apparuit, et ipsis cer- 
nentibus est elevatus in coelum, ut 
nos divinitatis suae tribueret esse 
participes. Et ideo . . 

For Trinity Sunday: ‘ Qui cum uni- 
genito Filio tuo, et Spiritu Sancto, 
unus es Deus, unus es Dominus, non 
in unius sihgularitate personae, sed in 
unius trinitate substantiae. Quod 
enim de tua gloriae revelante te credi- 
mus, hoc de Filio tuo, hoc de Spiritu 
Sancto, sine differentia discretionis 
sentimus. Ut in confcssione verce 
sempiternaeque deitatis, etin personis 
proprietas, et in essentia imitas, et in 
majestate adoretur aequalitas. 

‘ Quam laudant angeli atque arch- 
angeli, Cherubin quoque ac Seraphin, 
qui non cessant clamare una voce 
dicentes : ’ 

This ending was the only excep- 
tional ending; oTthe two ordinary 
Latin alternatives (above, p. 441) one 
only was required for all the other 
prefaces in the Prayer Book, viz. 
the ending ‘ et ideo cum angelis.’ 
For this exceptional case the cue, 
‘ Whom the angels,’ was given here 
in 1549, but the full translation 
of it was never given, and in 1552, 
the same cue was appended to this 
as to the rest. 



THE LORHS SUPPER, OR HOLY COMMUNION, 


491 


of Scripture, viz. the song of the Seraphim (Is. vi. 3) 
and the song of welcome at our Lord’s Triumphal entry 
on Palm Sunday (Mat. xxi. 9). This was inserted in 
full in 1549, but in 1552 the translation was altered, and 
the latter part, or Benedicfus, was cut off. 

The prayer of humble access formed part of The 
Order of the Comniu 7 iio 7 i, and remained here in the posi- 
tion in which it was placed in 1549, while the Invitation, 
Confession, Absolution and Comfortable Words were 
transferred to an earlier point. Two new rubrics were 
introduced ill 1661 in connexion with the consecration' 
prayer, (i) the marginal rubric directing the manual acts 
in consecration, which had been designedly omitted 
since 1552, though they were commonly retained in 
practice ; and (ii) the rubric preceding the prayer and 
directing that the priest should stand before the table to 
arrange the elements in pi'eparation for these acts in 
consecration.^ 

The present Prayer of Consecration, which is the 
second of the three sections into which the English Canon 
of 1549 was divided, consists of three parts: — an intro- 
duction expressing the meaning and object of the rite, a 
petition, and the words of institution. There had 
always been in this part of the service commemoration 
of God’s benefits to man through Jesus Christ ; it has 
been already pointed out ^ that this part is here much 
more full than it was in the Latin Canon, and that great 
pains is taken to reaffirm a truth, which had then been 
strangely controverted, that the oblation of Christ once 
offered is a full and perfect satisfaction for the sins of the 
whole world. The second part of the prayer comes not 

^ The insertion of this Rubric Talbot, Ritual, p. 132. The Irish 
authorised the Eastward position at Book has altered this, 
consecration, which was at the time ^ See above, p. 459. 
used by many, though not enjoined. 


The Preient 
Office. 


Prayer oj 

humble 

access. 


Rubrics. 


The Conse- 
cration. 


CommemO’ 
ration of 
GoeCs mer- 
cies. 



492 


The Present 
OfBce. 

The eTTtKAi)' 
tris- 


The Words 

o/Instit7(- 

twn. 


THE ORDER FOR THE ADMINISTRATION OF 

from 1549 but from the revision of 1552, at which the 
Invocation of the Holy Spirit was omitted and there 
was substituted the phrase ^ Grant that we receiving 
these thy creatures of bread and wine .... may be 
partakers of His most blessed body and blood/ differing 
from the phrase in the Latin Canon/ and from that 
I in the Scottish Office.^ The Prayer avoids at this point 
any express mention of the consecration of the creatures 
of bread and wine, and of the work of the Holy Spirit 
in consecration : it is carefully worded so as not to 
express any special theory of consecration' while con- 
secrating the sacrament: the prayer has already been 
offered that we may duly ‘ eat the flesh of Christ and 
drink His blood/ and it is enough now to pray that we, 
receiving those creatures of God, may partake of that 
Sody and Blood, truly and really,^ in a sacramental 
manner, according to the full meaning of Christ’s 
ordinance, whatsoever that may be, without specifying 
the hidden way in which the earthly elements are made 
conductors of the heavenly grace. The third part of the 
prayer comprises the Words of Institution with the 
manual acts, the taking the bread and the cup into the 
hand, the breaking of the bread, and the laying the hand 
upon the bread, ^nd upon the vessels containing the 
wine, in sign of blessing and consecration. At this 
point the prayer comes to an abrupt end. The oblation 

^ Above p. 443, ‘ corpus et sanguis ^ ‘All sides agree in the faith of 
fiat dilectissimi Filii tui.’ the Church of England, that in the 

This was (1637) : — ‘Vouchsafe most blessed sacrament the worthy 
so to bless and sanctify with thy receiver is by his faith made spiri- 
Word and Holy Spirit these thy tually partaker of the true and real 
gifts and creatures of bread and Body and Blood of Christ truly and 
wine, that they may he unto us the really [verily and indeed], and of all 
Body and Blood of thy most dearly the benefits of His passion.’ — Laud, 
beloved Son.' In the present Office Conference with Fisher, § 35, p. 241, 
it is : — ‘ . . . that they may become cd. Oxf. 1839. 
the Body and Blood . . .’ 



THE LORHS SUFFER, OR HOLY COMMUNION. 


493 


and Lord’s Prayer are deferred and the communion The Present 

Office. 

immediately follows. — 

The Administration of the Elements is according to TheAdmi^ 
the primitive order : the Clergy first receive in both ' 
kinds, and then the people in like manner, having not 
only Communion in both kinds, ^ but receiving the bread 
and the wine separately ; the people by the rubric 
introduced in 1552^ are required to be kneeling, and 
since the same date the bread has been delivered into 
the hand of the communicant.'^ The form of words used 
in delivering the elements has met with many changes. 

The earliest that we can trace were very simple, such as 
‘This is the Body of Christ/ ^ Ainen\' ‘This is the 
Blood of Christ,’ 'Amen ’ ; or again ‘ The Body of Christ, 

The Blood of Christ the Cup of Salvation,’ ^ and stress 
was laid on the communicant’s response ‘ Amen.’ ® In 
the time of Gregory the Great, it appears that the form 
used in the Romany Church was, ‘Corpus Domini nostri 
Jesu Christi conservet animam tuam,’ ^ and a similar 

^ The withdrawal or the chalice ^ This is the primitive custom, 
from the assistants began in England 'I he direction given by S. Cyril of 
in the twelfth century, and then Jerusalem (348) is this. ^Making 
spread abroad until, apart from ex- your left hand a throne for the right, 
ceptional cases, it was complete in the which is as it were to receive a King 
fourteenth century. Scudamore, Nal and hollowing the palm, receive the 
Euch, IX. vii : Pullan, 45, and most Body of Christ.’ Cat. Myst. v. 18. 
fully Smend, Kelchspendting und Brightman, L. E. W, i- 466. Cp. 
KelcJwersagimg, pp. 14, 23 and ff. 484-536. Not. Ettch. IX. viii. It 

^ In the Eastern Church the bread began to be disused by the ninth 
is dipped in the cup, and the laity century, and was forbidden by the 
thus communicated in both kinds. Council of Kouen (c. 878) Hard. vi. 

The same custom of Hntinction ’ was 205- See Marlene, De Ritibus, i. 
in use for some time in the West iv. 10, § 8. Not. Each. Lc. The 
previously to the withdrawal of the restoration was suggested by Bucer. 
cup from all but the celebrant. Not. See above, p. 74. 

Ettch. IX. V., Smend, p. 19. On ® Hippolytean Canons, 146 ; Clem- 
the different modes which have pre- entine Liturgy in Const. Apost.^ vin. 
vailed in administering the Eucha- 12.', L. E. W. 2$. 
rist, see also Bingham, Aniiq. xv. ® Ibid. 25, 466. S. Augustine, 
ch. 5. Diet. Chr. Antiq. s. v. Contra. Faust, xii. 10. Eus. vi. 43. 

Communion. Joh. Diacon. Vita, Greg. ii. 41 ; 

® See above, pp. 83-85. Migne. F.L. LXXV. S03. 



494 


THE ORDER FOR THE ADMINISTRATION OF 


The Freaent 
Office 


In 1548. 


In 1549. 


In 1552. 


form ending, ‘ custodial corpus tuum et animam tuam in 
vitam eternam. Amen/ was that which was customary 
in England before the Reformation.’- When this was 
adopted for the double administration in the Order of 
the Communion of 1 548, not only were the words ‘ which 
was given (shed) for thee’ inserted, but ‘preserve thy 
body ’ was said at the administration of the Body, and 
‘preserve thy soul ’ at the administration of the Blood.^ 
Objection was raised to this distinction, and consequently 
in 1549 the formulas followed more closely the old 
words, thus: ‘The body of our Lord Jesus Christ, which 
was given for thee, preserve thy body and soul unto 
everlasting life ‘The blood of our Lord Jesus Christ, 
which was shed for thee, preserve thy body and soul to 
everlasting life.’ In 1552, entirely new sentences were 
substituted, more in accordance with the views of foreign 
reformers ^ and avoiding every appearance of calling the 
elements the body and the blood of Christ : ‘Take, and eat 
this, in remembrance that Christ died for thee, and feed 
on him in thy heart by faith, with thanksgiving.’ 
‘Drink this, in remembrance that Christ’s blood was 


^ It is gjven in the Manuals, not 
in the Missals. See for York and 
Sarum, The York Mamial (Surtees 
Lxni.), pp. 52, 5I^ 

^ See the form of words above, 
p. 487. No direction is given for the 
posture of the priest, and no form is 
provided with which he is himself to 
receive ; these points were left unde- 
cided deliberately in 1661, but the use 
of the first person seems most in ac- 
cordance with the origin of the words 
which he uses in administering to 
others, and has Wren^s authority. 
Fragm. Iliustr. 82, 83. 

^ The form in Hermann’s Consul 
tation (fol. ccxxiv. ) is, ‘Take, and 
eat to thy health the body of the 
Lord, which was delivered for thy 
sins. Take, and drink to thy health 


the blood of the Lord, which was 
shed for thy sins. ’ The form used 
by Pollanus (1551) was, ‘ Panis quern 
frangimus, communicatio est corporis 
Christi ; Calix cui benedicimus, cotn- 
manicatio est sanguinis Christi.’ 
Liiurgia Peregrinortim, fol. xi. In 
a second edition (Frankfort, 1555) a 
longer form is given : ‘ Panis quern 
frangimus communicatio est corporis 
Christi ; Accipite, comedite memore, 
corpus Christi pro vobis esse fractum. 
Calix benedictionis cui benedicimus 
communicatio est sanguinis Christi, 
qui pro vobis est fusus in remissio- 
nem peccatorum.’ See the form 
appointed in the Directory y above, 
p. 205. The Scottish Prayer Book 
(1637) restored the form of 1549. 



THE LORUS SUPPER, OR HOLY COMMUNION. 


49 ^ 


shed for thee, and be thankful/ When the Prayer Book 
was revised at the beginning of the reign of Elizabeth 
(1559), these two sentences were combined with the older 
formulas of administration. 

The rubric directing a second consecration, if required, 
was added in 1661. It was already customary, a similar 
rubric had been inserted in the Scottish Book, and the 
attempt of a Puritan to administer unconsecrated bread 
and wine, when more was required, without proceeding to 
a second consecration, had been definitely condemned 
in 1574, though he could plead that there was no rubric 
to authorise him to do so.^ The directions are in ac- 
cordance with late mediaeval precedents which made 
the recital of the Words of Institution the irreducible 
minimum to be required for consecration ; but in the 
earlier middle ages before the withdrawal of the chalice 
from the laity, additional wine was consecrated by 
simple contact with the Sacrament that had been already 
consecrated.’^ When it was necessary to make fresh 
directions recourse was had to the later and not the 
earlier expedient^ 

The rubric following as to the placing and covering 
of what remains of the consecrated elements upon the 
Lord’s table, also dates from 1661, and is part of the 


The Present 
Office. 


In 1559* 


A second 
consecrct- 
tion. 


^ Case of Robert Johnson in A tion in the Prayer Book for Scotland, 
j^aAe of a Register, pp. I05-III, from which it is taken: And to the 
quoted in The Case for Incense, pp. end there may be little left, he that 
10 -12. officiates is reqtih‘ed to consecrate with 

2 Not, Buck. IX- vi. Smend, l.c, the least ; and then, if there be want, 

^ This has the advantage that some the words of consecration may be 
definite words of consecratory prayer repealed again, over more, either 
are said; but on the other hand it bread or\wi 7 ie: the Presbyter begdn- 
certainly favours the notion that the ning at these words in the prayer of 
act of consecration is connected not consecration, ‘ Our Saviour, in the 
with the prayer in general, but with night that He was betrayed, took,’ 
the simple recitation of the words of &c. (Fifth Rubric after the Office, 
institution, and it does not even re- 1637.) The defect was pointed out 
quire all of them to be uttered. In by Cosin, u.s. It has been better 
this respect it goes beyond the direc- met in daughter Rites. See p. 515. 



496 


The Pre«ent 
Office. 


Post-Com- 

munion. 


The Lonfs 
Prayer, 


The 

Thanks^ 

giving. 


THE ORDER FOR THE ADMINISTRATION OF 

provision then made for greater reverence to the Holy 
Sacrament 

At the revision in 1552, the Anthems were omitted 
which had been provided in 1549 to be sung by the 
choir after the Communion, as well as the Agnus Dei 
sung during the Priest's Communion.^ At the same time 
the post-Communion service came, as has been shown, to 
consist of the Lord's Prayer, a Prayer of Oblation or of 
Thanksgiving, the Great Doxology, and the Blessing. 
The Lord’s Prayer when placed in its present position in 
1552 was also assigned to be said by the people as well 
as the Priest according to Gallican and Eastern custom. 

The first of the two alternative forms following is the 
Prayer of Oblation cut off from the Edwardine Canon 
in 1552 and placed in this anomalous position.^ The 
second form was composed in 1549 as the Thanksgiving to 
be used at this part of the service. The Latin Mass was 
dependent upon its variable post-Communion prayers for 
the principal act of thanksgiving, and this fixed prayer 
which was provided in their place may be allowed to 
accord most with the thanksgivings which the primitive 
Church used in the same position.^ One expression in 
it is taken from the Priest’s thanksgiving after receiving.^ 

^ In the Lambeth Judgment, which ^ A proposal emanating from Cosin 
authorised the restoration of this to restore the prayer of oblation to its 
hymn, the suggestion was adopted proper position as ‘ move consonant, 
that its omission was due to the trans- both to former precedents, and the 
ference of the Gloria, in Excelsis, nature of this holy action’ was not 
containing the same words, from the accepted by the bishops at the re- 
beginning of the service, where it vision in 1661. Cosin, Works^v. 
was remote from this, to the end, ^ The opening words have a cer- 
where it was very close to it : and it tain similarity to a prayer in the 
was further suggested that it was by Brandenburg - Niirnberg Order of 
way of compensation for this omission, 1533 (Jacobs, p. 243), but the bulk 
that then the words in the Gloria in of the prayer is entirely different. 
Excelsis were thenceforward thrice Richter, i, 207, 
repeated, instead of twice, as had ^ Above, p. 293 : * Gratias . . . 

formerly been the case. Judgnimt., qui me refecisti de sacratissimo cor- 
p. 61. But some MS. settings of the pore, &c.’ Cp. the Thanksgiving in 
First Book (p. 43) have the repeat. the Greek Liturgies in L. fV- 



THE LORUS SUFFER, OR HOLY COMMUNIOiV. 


497 


The history of the ^ Gloria in excels is ^ has already been 
given ^ and it has been shown how at the revision of the oioriTii 
Prayer Book in I 552 , 2 itwas placed at the end of the 
service. This according to present arrangements 
appears to be its most suitable position. The whole 
service, indeed, is eucharistical ; but as it was then made 
to open with the Law, and prayers of humble confession, 
it was most natural to put the hymn of praise in close 
connexion with the thanksgiving, which has always 
been placed after Communion. 

The Blessing which was added at the end of the TheSUss^ 
service in 1549 to take the place of the blessing that was 
customary though not prescribed in the Latin Missals, 
consists of two parts. The first clause taken from Phil, 
iv. 7, was appointed in 1548 as the close of the adminis- 
tration in ^ The Order of the Communion^ \ the second 
clause is that which was habitually used at the close of the 
special bfessing which the Bishop, when he celebrated, 
pronounced after the Canon was completed ; ^ it was 
probably also the form used in giving the customary 
blessing at the end of Mass.^ 

Of the six Collects to he said after the offertory when TheCoiieds. 
there is no comiminion^ &c.^ the first, second and fourth 
were taken from ancient offices/'* the others were com- 

^ Above, p. 462. In translating terbury (1279-1294). 
the hymn in 1549, the opening ^ ‘Benedictio Dei omnipotentis 
words were taken from the Greek, Patris et Filii, et Spiritiis Sancti 
€V avBpcairois evdoKla, not from the descendat super vos et maneat sem- 
Latin of the Vulgate and the Missal, per.’ Pontifical, p. 153 ; Bain- 

ho minibus bona voluntatis bridge, Pontifical (Surtees Soc. l.xi.), 

^ Above, p. 474. p. 40. In others the form varies, 

® These Episcopal Benedictions S. Ethelwold’s Bencdictional, 
varying throughout the year were p. 51, or Egbert’s Pontifical (Surtees 
collected in Benedictionals {e.g, that Soc. vol. 27), p. 59, which have ‘Bene- * 
pf S. Ethel wold, published % the dictio Dei Patris, et Filii, et Spiritus 
Soc. of Antiquaries in 1853), Sancti, et pax Domini sit semper 
often inserted into the Pontificals. A vobiscmn.’ Cp. Leoffic Missal (ed. 
standard series received the im- Warren), pp. 63, 248. 
primatur of Peckham Abp. of Can- ® The first is the Collect, ‘ Adesto, 

K K ‘ 



498 


THE ORDER FOR THE ADMINISTRATION OF 


The Present 
Office. 


The 

Rubrics, 

I. Part of 
the service 
to be read 
without 
Co7n>nwiion, 


posed in 1549. They seemed to have been placed here 
for use as post-communion collects as well as for days 
;when there was no communion. This is shown by 
their position here and also by the rubric in the cor- 
responding position in the ordination services. 

The direction for the ' ante-communion service ' is an 
attempt to revive the old custom, current in primitive 
times, of saying the introductory part of the Liturgy on 
solemn days when there was no celebration of the whole. 
In the book of 1549 this, together with the Litany, was 
prescribed for Wednesdays and Fridays, the 'Station 
Days’ of the early Church. ^ The rubrics then assumed 
that there would be a communion on Sundays and 
I Holy Days ; but in case of failure they provided that on 
all other days, beside the Litany days, ^vhensoever the 
people be atstomahly assembled to pray in the clinrch 
and none disposed to commimicate ivith the priest ^ the 
first part of the service should be said. By 1552 the 
communion on Holy Days could no longer be counted 
upon, and the order was transferred to the Holy Days if 
there be no commu 7 iion: this order continued until the 


last revision in 1661, when it had long been evident that 
even a regular Sunday communion was a thing of the 


Domine, supplicationibus nostris et 
viam famulorum tuorum in salutis 
tuce prosperitate dispone : ut inter 
otnnes vise et vitse huiiis varietates 
tuo semper protegantur auxilio. 
Per.’ : said in the Sarum Missa pro 
iter agent thus ; also in the devo- 
tions called Pretzosa,, which were 
said in chapter after Prime ; Brev. 
Sar. ii., 5. The second is the Col- 
lect, ' Dirigere et sanctificare et 
regere dignare Domine Deus quae- 
sumiis corda et corpora nostra in 
lege tua, et in operibus mandatorum 
tuorum : ut hie et in setemum, te 
auxiliante, sani et salvi esse mere- 


amur. Per ’ : usually said on the 
same occasion, Jbnl p. 55. The 
fourth was a Collect appointed for 
the second Saturday in Lent : * Ac- 
tiones nostras, quaesumus, Domine, 
et aspirando prteveni, et adjuvando 
prosequere ; nt cuncta nostra opera- 
tio a te semper incipiat, et per te 
coepta finiatur. Per. ’ 

^ See above, p. 331. The old 
service of Good Friday and Easter 
Even is of this nature : the Mass of 
the presanctified was grafted on to it 
in medioeval times, but originally it 
was simply an ‘ ante-communion 
service,’ 



THE LORD'S SUPPER, OR HOLY COMMUNION. 499 ' 

past, and consequently the opening portion of the bfifice 

was directed to be said upon the Sundays and other Holy 

Days if there be no communion} These changes reveal 

a gradual declension from primitive custom. In place 

of communion on Sundays and Holy Days with ante- 

commiinion on Station days, the rubric sanctioned a 

general substitution of table prayers for communion, 

and a general disuse of the Lord’s service on the n, and in 

Lord’s day.^ The cause that has led to this result 

has been the provision in the following rubric for- 

bidding to proceed to the solemn part of the Liturgy 

without communicants.^ This very necessary reform/ 

when promulgated among people who were in the 

habit of communicating only once a year, had the 

immediate result that for want of communicants a 

constant celebration of the Lord’s Supper never came 

into use, and the daily mass was discontinued/ For 

the Priest could not communicate alone, and the people 

had not learned to communicate except at Easter.^ The 

^ The old pre-anaphoral service (1552). The Irish Book has reduced 
survived through the middle ages as the requirement to three or two at 
a possible alternative to Mass in the least. 

exceptional circumstances. SeeLegg The Council of Trent (Sess, 
in C.II.S. Tract LXXiii. pp. 14 xxii. 6), while maintaining Private 
and ff. Masses, and others without com- 

^ In the Ameiican Book the rubric municants, expressed the desire that 
is as follows : — Upon the Sundays there should always be communi- 
and other Holy Days (though there be cants at every Mass. 
no Sermon., or Communion) shall be ® For the primitive custom of daily 
said all that is appointed at the Com- Eucharist and daily communion, see 
munion, unto the end of. the Gospel, Not. Euch, xiv. 
concluding 7 vith the Blessing. ® The current rule was for laymen 

There are r)o other rubrics in this to communicate once a year, accord- 
place, but one, directing the reverent ing to the 21st canon of the Lateran 
consumption of whatever consecrated Council in 1215 (Harduin, vii. 35). 

Bread and Wine may remain. I'he The demand of the Devonshire rebels 
Declaration, or ‘ Black Rubric,’ is ( 1 549) to * have the sacrament of the 
omitted. altar but at Easter delivered to the 

3 ‘ There shall be no celebration of lay people,’ shows the difficulty of 
the LorL s Supper except there be some reform. This minimum was re- 
to communicate with the PriesP enacted by the Council of Trent 
(1549 ) : — ^except there be a good num- (Sess. xiii. 9). 
berl — fouTy or three at the leasP 



500 


Tilt ?rt«eiit 
Offlct. 


IV. Weekly 
Communion 
where 
possible. 


V. The 
Wafer er 
Bread. 


THE ORDER FDR THE ADMINISTRATION OF 

disuse of the Liturgy then proceeded by rapid strides, 
although the Reformers showed in every possible way 
that they wished to introduce more frequent com- 
munion,^ and their provision for the ante-communion 
service was at least a way of reminding the people of 
their duty.^ 

The Puritans taking advantage of the omission since 
1549 of the direction to say the service ‘at the altar,' 
made a practice of saying it at the reading desk, and 
this in spite of episcopal prohibitions. At the Savoy 
Conference the practice was condemned by the Bishops 
and was considered illegal, though not explicitly for- 
bidden by rubrical direction.^ 

The wish of the Reformers for frequent Communion 
is expressed clearly with regard to Cathedrals and 
Colleges, where the clergy are to be expected to com- 
municate every Sunday : while a daily Eucharist is 
provided for, in so far as the rubric directs the use of 
the Epistle and Gospel of Sunday on vacant days 
throughout the week following.^ 

It was ordered in 1549 that to avoid dissension the 
bread should uniformly be unleavened^ and round as it 
was afore, hut without all manner of print, and something 
more larger and thicker than it was, and thus should be 
always divided at the distribution. But in 1552 per- 
mission was given ^ to use ordinary bread instead, provided 


^ Wordsworth, Holy Com. pp. 147 
and ff. ; Not, Etich, Xiv. 

^ Cp. the Answer of the Bishops 
at the Savoy Conference, who de- 
fended it not only on the ground of 
prirnitive practice (above, p. 174), 
but also as * an invitation to the Holy 
Sacrament ’ and a reminder of * our 
duty, viz. to receive the Holy Com- 
munion, some at least, every Sun- 
day.’ Cardwell, Conf. p. 342. Cp. 


Cliittcrhuck, Vindicaiion of the 
Liturgy (1702), p. 45. 

^ Not. Ettch. XII. 

^ See the Note before the Table of 
Proper Lessons : see also below, 
P- 530. 

^ ® For the history, see Not. Euch. 
XV. 

® Archbishop Parker’s letter, 
written after conference with the 
Queen upon the subject, expressly 



the LORjyS SUPPER, OR HOLY COMMUH/OH 


501 


it be of the best quality : this provision survives as the 
present rubric. In Elizabeth’s reign the rule of 1 549 was 
revived by the Royal Injunctions with the ‘ force of law ' ^ ; 
but it met with great opposition and was after a time not 
enforced, and common bread became more usual than 
wafer. At the revision in 1661 the rubric was left prac- 
tically unaltered though rival proposals in favour of a 
more explicit statement were made, one expressing a 
direct preference for wafer and the other a preference for 
common bread.^ Thus on the face of it the use of 
wafer is tacitly assumed and the use of common bread 
is expressly conceded; but the Judicial Committee of 
the Privy Council has twice ruled that the rubric directs 
exclusively the use of common bread.^ 

The rubric allotting the unused bread and wine to the 
Curate dates from ISS^, but in 1661 it was necessary to 
add the word ‘ unconsecrated ' because some had applied 
the rubric to the consecrated bread and wine and pro- 
fanely taken this home and used it as common food ; ^ a 
further clause was added to direct the reverent consump- 
tion of this in church, so as to provide more surely still 
against profanation. A similar rubric had been inserted in 
the Scottish Book,^ and similar directions existed in pre- 
Reformation times for the reverent consumption of the 


The Present 
OJfice 


F/. The 
reverent con- 
su7Jiption of 
the Sacra- 
ment. 


and authoritatively explains the 
words, ‘It shall suffice^ as being 
merely permissive. Parker Corr., 
p* 375 * See above, p. 365. Com- 
pare the use of the same direction 
with regard to baptism by affusion. 
The Irish Book omits the words. 

^ This was done by Royal autho- 
rity, under the 26th section of the 
Act of Uniformity, with the advice 
presumably of the Ecclesiastical 
Commissioners appointed July 19, 
1559, immediately before the Visita- 
tion, since there was no Primate 


available till Parker’s consecration in 
December. Parker Corr. 1 . c. ; and 
above, p. loi. 

^ Fragm, Illustr. 84 \ Cosin, 
IVprks, V. 518. 

® Elphinstone (Hebbert) v. Purchas 
and Clifton v. Ridsdale, See Talbot 
Ritual, pp. 1 34-1 40. The question 
presents many illuminating analogies 
and contrasts with the question of 
Vestments. Above, pp. 362 — 367. , 
^ Gosin, Works, v. 519. j 

® Both Wren and Gorin u]^ed the»| 
insertion of a similar provision here. 



502 


THE ORDER FOR THE ADMINISTRATION OF 


The Present 
Office. 


V in. Mini- 
vtum rule of 
Co7nmtmion. 


Sacrament ‘if any remains.’ ^ The rubric was not in- 
tended to touch upon the question of the Reservation of 
the Sacrament for the Communion of the sick ; it is only 
concerned with the consumption of that which remains, 
and authorizes the ablutions by which this consumption is 
reverently and adequately carried out.^ 

In primitive times communion was frequent : S. 
Cyprian in the middle of the Illrd century speaks of 
daily communion,® but the custom varied in different 
times and places and according to different dispositions.^ 
As time went on it was necessary to prescribe a minimum 
rule for all professing Christians, and at first three times a 
year was specified ; this rule existed as early as the Vlth 
century, and became general and was enacted in England 
in the IXth centuiy : ® later the requirement was reduced 
to one communion a year, viz. at Easter, by the Lateran 
Council of 1 215,® and this remained the rule up till the 
Reformation ^ and was repeated in the First Prayer Book. 
The older requirement of three communions including 


^ Lyndwood, Provinciale^ ill. tit. 
25 ; Dignissimum, q. and Gratian, 
Deer. III. Dist. ii. c. 23. ‘ Tanta in 

altario certe holocausta offerantur 
quanta populo sufficere debeant. 
Quod si remanserint, in crastinum 
non reserventur sed cum timore et 
tremore clericonim diligentia con- 
sumantur.’ From the Pseudo-Clemen- 
tine epistle to James of Jerusalem, a 
forgery of the Vllth century ; 
Works of S. Leo (ed. Ballerxni), 
App. 674 (Migne, P.L. lvi. 893) : 
afterwards used by Pseudo- Isidore : 
see Hinschius, Deer. PseudoMsid. 
pp. Ixxxi. 46. 

, 2 See Lambeth Judgment^ pp. 14- 
17, and Talbot Ritual^ pp. 147-149. 

® De orat. dom. 18. 

^ Not Euch. XIX. 

® Can, 18 of the council of Agde 
(506), prescribing Christmas, Easter, 
and Whitsundays, was incorporate^ 


in the Decretum^ in. Dist. ii. c. 19, 
and into the Pseudo-Egbert Ejccerp- 
tiones of the IXth century. Spelman, 
Concilia^ p. 262, No. 39. 

The custom of being content with 
the three communions a year was con- 
demned by Bede in 734, as prevail- 
ing then even with the more religious 
people. Ep. ad Egberhim, 9. 

® Canon 21. Harduin, vii. 35. 
This was adopted in the Provincial 
Constitutions of S. Edmund of Can- 
terbury, in 1236, c. XVI ii. ; Ibid. p. 
270. 

^ The older rule was, however, 
not lost sight of ; the above-named 
constitution, and even as late as 1378 
a republication of it by Simon of 
Sudbury at the S3mod of Lambeth, 
urged the three communions of 
Easter, Whitsuntide, and Christmas, 
Lyndwood, Prav. V, Tit. xvb 



THE LORD’S SUPPER, OR HOLY COMMUNION. 


503 


Easter was restored in 1552. This was retained in 1661, The Present 
but the succeeding clause A nd shall also receive the Sacra- — 
ments and other rites according to the order hi this book 
appointed was omitted, because it seemed to clash with the 
language in the Catechism and the Articles relative to 
the two Gospel Sacraments.^ 

The Easter offerings comprised personal tithe, the pay- EccUstastr 
ment of which was ordered by Act of Parliament ^ as well 
as customary dues which were less defined and less easy 
to trace or specify. 

The Book of 1661 for the first time recognised that rx. The 
the offerings made might be for other purposes than for 
the poor : consequently the rubric as to the disposal of 
the money was inserted here. 

The history has already been given of the Declaration The Black 
on kneeling which was at the last moment foisted by the 
Council into the Second Prayer Book.^ Its omission in 
1559 became one of the stock Puritan grievances, and 
although the Bishops at the Savoy Conference held out 
no hopes of restoring it, it was restored, but in a modi- 
fied form, which implicitly affirms the Real Presence 
instead of denying it.^ 

It only remains to add a few words concerning the Rationale 
general structure of the form now in use at the celebra- 
tion of the Holy Communion. It consists of three 
general divisions : the Preparation, the Office itself, and 

^ See Cosin’s objection. Works, The change was made at the ih- 
V. 519. The Scottish Book omitted stance of Dr. Peter Gunning, after- 
the word ‘ Sacraments ’ here. wards Bishop of Chichester and Ely : 

^ 2 and 3 Edw. VI. cap. xni. so Burnet, who disliked the change, 
section 7. bears venomous witness. ^ Preface to 

^ Above, pp. 83-85, 102, 153, 180, Hisf. Ref. (ed. Pocock, iii. 8). The 
197, 204. insertion was made at a late stage 

* Burnet ascribes the reinsertion of of the revision after the transcription 
the Declaration to the influence of of the annexed book, but clearly be- 
Bps. Gauden and Morley and the fore its subscription. See above, p. 

Earl of Southampton. Hist, of Own 204, 

Time, i. 324 (Oxford 1897). 



504 


THE ORDER FOR THE ADMINISTRATION OF 


the Service of Thanksgiving.^ The first part of the 
Thiyir:!i Preparation incites the whole congregation to the 
exercise of repentance, by the Lord’s Prayer, the Collect 
for purity, and the Ten Commandments ; of holy desires, 
by the Collects for the King, and of the day ; of obedience, 
by hearing the Epistle and Gospel ; of faith, by repeat- 
ing the Creed ; and of charity, by the Offertory, and the 
Prayer for the whole Church. If we consider the 
Commandments as a permanent lection from the Law 
this portion of the office may be compared with the 
early Christian Service, containing lessons from the Old 
Testament, the Gospels, and the writings of the 
Apostles, followed by an instruction or exhortation in 
the sermon. The preparation then proceeds to a 
further stage with the Offertory and Solemn Prayer ; and 
then, distinguishing those who are to communicate from 
the rest, it deals with them in the Exhortation and 
Invitation, showing the care taken to provide fit recipi- 
ents of those holy mysteries. Hence, that all ma}/ 
come with clean hands and pure heart, this more imme- 
diate preparation contains an humble Confession, and 
an Absolution, in which the promises of God to the 
penitent are applied with the authority which He has 
given to His visible Church ; and then some of the mosi 
precious declarations of Holy Scripture are read, tc 
confirm the hope and gratitude of the pardoned wor- 
The second shippers. They then enter upon the second pari 
, ^ beginning with the ancient Versicles, Preface, and th( 

The Ana- r- ^ , 

phora. Seraphic Hymn of Praise. But even in this part w€ 
observe that the jubilant character of the service h 

^ ‘ Melius dividitur Missa in tres nem. Prima pars potest dici miss 
partes ; scilicet in prseparationem catechumenorum, pro eo quod map 
tarn populi, quam materim conse- pars admittit catechumenos, secundj 
crandse ; in eucharistise consecratio- canon, tertia communio.’ Gabrie 
nem et oblationem*; in consecratee Biel, in Canom^ hct. 1 5. 
communionem et mysterii conclusio- 



THE LORD^S SUFFER, OR HOLY COMMUNION, 


505 


deferred : the attitude of prayer and supplication befits 
those, who shall partake of these mysteries, at each step 
of their approach to the table of the Lord. Here is, 
therefore, placed the Prayer of Humble Access, in which 
we again solemnly acknowledge our unworthiness of the 
mercies, given to us in the cleansing of our sinful bodies 
and souls by the Body and Blood of Christ The elements 
of Bread and Wine are then consecrated by the Word 
of God and prayer ; the prayer of the faithful is offered 
by the Priest according to the practice of the primitive 
Church, and following as closely as possible the actions 
of our blessed Lord. The Holy Sacrament is then de- 
livered into the hands of the kneeling people, since this 
posture most befits us, when we are to receive so great 
a gift as the Body and Blood of Christ. 

The post-communion, like the ante-communion, 
opens with the Lord's Prayer, introductory to an ex- 
pression of praise for which two forms are provided : 
the first is principally designed to give expression to a 
feeling like that of S. Paul,^ that it is just and reasonable 
that we should offer up, together with our Eucharistic 
‘ Sacrifice of praise,' ourselves, our body and our soul, as 
a living sacrifice. The second form is one of Thanks- 
giving, consisting more entirely of praise for the mercies 
which are assured to us in this Sacrament ; yet it also 
includes a very earnest prayer for perseverance and 
fruitfulness in good works. The office then concludes 
with the Great Doxology, or song of praise for the mercies 
of redemption, and finally with the solemn Blessing. 


Batioxiale. 


The posi- 
Communioiu 


^ Rom. xii. i. Cp. S. Austin’s teaching quoted in Gore, Romans ii. 240. 



5 o 6 


THE ORDER FOR THE ADMINISTRATION- OF 


1 


ADDITIONAL NOTES. 

I. THREE EARLY ACCO C/NTS OF THE HOLY EUCHARIST 
From the tILv AwSep^a ^A7rocrrdA,a)V (circ, A.D. 90). 

Ke<^. ff, Ucpl Se rrjs cv;(aptcrTtas, odtcds €V)(apL<TTq(TaTe 

TTp^OV '7r€pl TOV TTOTYJpLOV' YjV)(apLOrTOVpL€V COLy XlaTCp TjpLWVy VTTCp 

TTjs dyias apLTreXov AajStS rov iraiSds crov, iyvwptxras ypEv 8 ta 
^lycrov rov TraiSd? crov‘ <roi y Sd^a cis T 3 i)S aitoms, Uepl Sk rov 
KXd(rpuiTO^' Ev;(a/cncrTov^€i' (rot, Udr^p ypwv, inrkp ry<$ koX 
yv(t^€<*)9, tJs cyvwpwra? ypEv Sta ^Ii/trov tov TratSds <rov* 0*01 y Sdfa 
€ts TOi^ at^va 9 . ^Oarrep yv rovro KXdcrpLa huarKopTrio'ph'ov hravin 
Ttuv opimv KOLL (TVva^Okv iyev^ro kv, ovro) orwa)(OyfTio crov y iKKXyma 
aTTO raiv Trcpdrcov 1*7/9 yy% eis tt/v o*^v fiacnXeiav' on <tov ecrrir Sofa 
xot 17 SvvapLis Sta ^It/ctoS 'Kpicrrov cts tou 9 atwva^. M7/Set9 Sc 
<^ay€T(o /XT/Sc TTUTii) (iTTo Tys €V)(apL<rTia^ v/xwv, oAA^ ot /Jairrttr- 
tf€rr €9 ct 9 ovopa Kuptou* #cat yap ircpl rovrov cipyKCv 6 Kvptos* 
Mt/ Swre TO ayiov tol 9 icucrt. 

I K€(^. Mctci Sc to ipirXycr^yvai ovrws ^v^apioTycrarc* JSvxa- 
I piOTovpiv <roLy TLarep aytc, vircp to0 dytov ovopuiTos crov, ov 
Karco’Kyvtoara^ iy tols KapSiais yptvvy Kal hrkp Ty% yvwo-co)? Kat 
TrtoT€<i >9 Kali dOavaaiag, ys eyvwpicra^ ypiv Sta 'Jycrov rov iratSd9 
(TOV* 0*01 17 Sofa ct9 TOV 9 atoiva?. Sv, Sccnrora TravroKparop, 
cicTuray ra ircivTa ckckcv too dvd/oards <rov, rpo^yv re kcu, ttotov 
eSwKa^ rots dvOpumois ct? aTToXavtriv* iva (rot eu^apLcrrycroKnv, ypiv 
Bk c;)(aptV<u TrvevpaTucyv rpotpyv icat irordv icat fcD7/v aldviov Sta rov 
iratSd9 crov. Ilpd Trdvnov evxapLarovpev croi on Swaro*: eV croi y 
S()fa €19 Tot^ aiaiva?. MvyoOyri, Kvpie, rys cKKXi/o-tag crov Tov 



THE LORD'S SUPPER OR HOLY COMMUNION. 


iwcracOaL avr^v o-tto iravro? ‘Trovrjpov koI reXciOKTaL avr^v iv ry 
ayaTry crov, Kal cvva^ov avryv airo rtav r^Krarapmv av€fx.(i}v^ ryv 
ayta(rO€L(rav cts ryv cryv j3acrt\ctW, r}v yroL/iia(ras avrrj' ort crou 
ecTTtv y SvvafiLS Kal y Soia elg tovs alwvag, ^EA^cVo 
vap€X04ro) o Kocr/AO? OVT 09 . ‘Ocrawa rw vl<o Aa/3tS. Et ns aytos ^ 
icTTLV, ipx^<J'0io’ €L ns ovk €<rn, /AcravoctTO)* p.apava6a* *Ap.yv. 
Tots Sc 7rpo<l>yraLg CTrtTpcTrcTC.cvxa/jttrTcIv ocra ^^ovo-ti/. 

From the Apology of Justin Martyr (A.D. 140). 

Tov tjXlov X€yop.arrj ypilpa Trdvnav Kara iroXeig y dypovg 
p€v6vr*M)V cTTt TO avTO crvy^evcrig yiverat, koI rd dTTopAnrfpiOviv/jLaTOL 
Twv aTTOCTToXiov y TOL crvyypdpip.ara tcov irpo<f>yjTidv avaytvwo-KCTai 
pixp^^ ^;(<opct* ctra Travarapivov rov dvaycv€a<rKOVTogy 6 ‘Trpoctrrws 
Sta Aoyov ryv vovdecrlav Kal irpoKXrja-Lv ryg tSv KoXuiv tovtwv 
jutpiJtrccDS TTotctrat* cTrctra dviardp^Oa Koivy irdvreg koL cu^^as 
TTC/X'JTO/Jtcv* /cat, 019 7 rpoe<l)r}p€V^ Travaraplviav yplhv ryg dpTos 

TrpodcjiiperaL Kal oTvog Kal vS(i)p‘ Kal 6 'irpoeorrwg ev^dg oftotws /cat 
cu^apicrnas 00*17 Svva/ug avT<S dvarrepTrei, Kal 6 Aaos i'7rev<f>r}p€L 
Aeytov TO ’Ap.ijv. Kat 17 StaSocris /cat 17 peraXyipig diro tw €v;(apto’- 
rqOeuToyv ckcio-to) ytVcTat, xai rots ov Trapovai Sta tuiv StaKovoiv 
Trc/iircrai. ot emropoOvrcs Sc Kat ^ovXopevoi Kara irpoaipeaiv €Ka<r~ 
Tog rrjv iavrov o /SovXerai StScocrt* Kat to o-vAAcyo/tcvov Trapd 
Trpocorcon aTroTtl^erat, Kat avros cTrtKovpct dp<l>avolg, k.t.X.^ 


From Pliny's Letter to Trajan (A.D, 112). 

Adfirmabant autem hanc fuisse sutnmam vel culp^ suae vel 
erroris, quod essent soliti stato die ante lucem convenire, carmenque 
Christo quasi deo dicere secum invicem, seque sacramento non in 
scelus aliquod obstringere sed ne furta, ne latrocinia, ne adulteria 
committerent, ne fidem fallerent, ne depositum appellati abnegarent: 
quibus peractis morem sibi discedendi fuisse, rursusque coeundi ad 
capiendum cibum, promiscuum tamen et innoxium: quod ipsum 
facere desisse post edictum meum quo secundum mandata tua 
hetaerias esse vetueram.^ 

1 Justin Mart. A/:ol. I 67. Cp. receptic>n of converts, fW. p. 97 * 
chapters 65 and 66. See also the ® Epist x. 96. 
description of the service at the 



5o8 


THE ORDER FOR THE ADMINISTRATION OF 


ir. GALLIC AN mrsus ROMAN. 

The relation of the Gallican customs and rites to the Roman 
customs and rites is a very doubtful point. All authorities agree 
that there is a clear distinction between them, and recent investiga- 
tion and discussion has only tended to accentuate the contrast 
(i) by adding to the evidence for the widespread prevalence of 
non- Roman ways, and (ii) by reducing all these non- Roman ways 
to one type, and so reducing the conflict of rites to a duel of 
Gallican versus Roman. It is clear that at the end of the IVth 
century Rome and its immediate surroundings formed in liturgical 
matters an island in the midst of a sea of Gallican customs and rites. 

Three principal explanations of this have been propounded. 
I. Formerly it was suggested that an oriental type of Liturgy 
came with the stream of Asiatic influence from Ephesus to Gaul, 
and spread from Lyons and similar centres through the West : 
this theory now finds few if any supporters.^ 2. It has been 
suggested by Duchesne that the oriental features came to 
Italy with Auxentius, the Cappadocian Bishop of Milan in the 
middle of the IVth century and spread from there. No doubt 
there is much to recommend this suggestion.^ 3. It has recently 
been maintained afresh that the Gallican Liturgy is the old Roman 
Liturgy,® but that changes occurred within Rome itself, which 
resulted in the discrepancy which is revealed by documents of the 
IVth century, such as Innocents letter to Decentius,^ 4. The 
explanation set forth in the text is not quite any of these : but more 
akin to the last than to the first two views. So far as the Liturgy 
goes it may be true that Rome innovated, while the rest of the West 
preserved a type of Liturgy more akin to the primitive type, and 
including features which now seem oriental, though really they are 
simply primitive. But the problem is wider than the question of 
Liturgy : it touches Baptism, Ordination, and other points.^ The 
difterence can hardly be due to the changes of one era, for while 
the Gallican influence in respect of Liturgy seems to have been 
conservative, and to have kept an older type of Liturgy than Rome, 
in other respects, e.g. ordination services, it seems to have beeti 
radical, and to have led conservative Rome somewhat unwillingly 
to accept Gallican novelties. 

^ For the arguments against it see ® PaXiogr. MusiccUey v. 

Duchesne, p. 85. ^ See above, p. 449. 

Ibid. 88. Remte d^JHistoire ® For these see below, pp. 564,571, 
(Jan. 1900), V. 31 and ff. 652 and ff. 



THE LORHS SUPPER, OR HOLY COMMUNION. 


The solution of the difficulty probably lies in the fact that in 
early days little interest was taken in Liturgical customs, and 
churches in various localities developed, without comparing notes 
with one another, and without much of self-criticism or self- 
consciousness. Rome in particular was using its unique influence 
to secure agreement in other and more important matters, and 
liturgical uniformity was little thought of. Only occasionally when 
the discrepancies were emphasised, as in the dealings of Innocent 
and Decentius, some naive surprise was expressed on both sides. 
But Rome was still content to reserve its influence and pressure for 
other matters in the main : at a later date, when it felt itself free to 
direct its attention and influence to the liturgical divergencies, the 
effect was very clear, and by steady pressure the Roman customs 
either absorbed or else drove out the Gallican. 

It was generally the music which paved the way for the accept- 
ance of the Roman Service-books. The Gallican churches had 
their own sacramentaries and lectionaries, their own method of 
psalmody and canonical hours, but they had nothing at all com- 
parable to the Roman chant : it is not surprising therefore to find 
that the Antiphonals did the work of pioneers. This is the case in 
the contest between the Celtic and the Italian methods in England, 
as also at a later date in the movement in France by which the 
Gallican rites disappeared. 

The history of the triumph of the Gregorian Sacramentary is 
typical. First came the Roman music to Metz, Rouen, &c., and 
then the Gelasian Sacramentary arose as an adaptation of Roman 
customs to Gallican use : this did much to abolish or absorb the 
old Gallican customs, though it was only one, and probably the 
most Roman one, of many similar compromises. Then later at 
the Frankish Court the music again effected its entrance, and 
opened the door to the Roman rites : Charlemagne, with his zeal 
for Rome and for uniformity, accepted the pure Roman Sacrament- 
ary as Pope Hadrian sent it, but did not promulgate it through his 
empire until it had i*eceived from Alcuiffs hands the appendix 
which should reconcile it to what remained of the Gallican customs, 
and reconcile the people to its acceptance. Thus the Roman rite 
made terms with the Gallican and superseded it. 


509 


1 



516 


THE ORDER FOR THE ADMINISTRATION OP 


*Siericia^ III. Arrangement of Hie Scottish (1764) with Bishop Scaburys 
(1786) and the American Office (1892). 

Scottish, 1764 ; Bp. Seabury, 1786. American. 

After the Preface, ending with Sancius. 

Then shall the Priest^ kneelink 
down at the Lord's Table^ say 
in the name of all those who 
shall receive the Communion 
this Prayer following. 

19 We do not presume, &c. 

Then the Presbyter^ standing When the Priest^ standing he- 
at such a fart of the holy table fore the Table y hath so ordered 
as he may with the inost ease the Bread and Wine, that he 
and decency use both his hands, may with the more readiness 

and decency break the Bread be- 
fore the people, and take the Cup 
into his hands, he 

17 shall say the Prayer of Consecration, as followeth. 
a All glory be to thee, Almighty God, our heavenly Father, for 
that thou of thy tender mercy didst give Thine [thy, S. (1764)] 
only Son Jesus Christ to suffer death upon the cross for our 
redemption ; 

who (by his own oblation of who made there (by his one ob- 
himself once offered) made lation of Himself once offered) 

\A, and 1786.] 

a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for 
the sins of the whole world; and did institute, and in his holy 
Gospel command us to continue a perpetual memory [memorial 
(1764)] of that his precious death and sacrifice until his coming 
b again ; For in the night that [in which A,] he was betrayed, he 
The institu- took bread . . . 

c Wherefore, 0 Lord, and heavenly Father, according to the insti- 
The Obia‘ tution of thy dearly beloved Son our Saviour Jesus Christ, we thy 
humble servants do celebrate and make here before thy divine 
majesty with these thy holy gifts, which we now offer unto thee, 
the memorial thy Son hath commanded us to make ; having in 
remembrance his blessed passion, and precious death, his mighty 
resurrection, and glorious ascension ; rendering unto thee most 
hearty thanks for the innumerable benefits procured unto us by 
the same. 



THE LORD'S SUPPER, OR HOLV COMMUNIOH. 


Scottish, 1764 I Bp- Seabury, 1786. American. ScottUh and 

And we most humbly beseech thee, O merciful Father, to hear 
us, and of thy almighty goodness vouchsafe to bless and sanctify ^ 
with thy word and Holy Spirit, these thy gifts and creatures of The Invoca- 
bread 

and wine, that they may become and wine; that we, receiving 
the body and blood of thy most them according to thy Son our 
dearly beloved Son. [d. 2.] Saviour Jesus Christ’s holy in- 
stitution, in remembrance of his 
death and passion, may be par- 
takers of his most blessed Body 
and Blood. td. 3 -] 

And we earnestly desire thy fatherly goodness, mercifully to 
accept this our sacrifice of praise and thanksgiving, most humbly 
beseeching thee to grant, that by the merits and death of thy Son 
Jesus Christ, and through faith in his blood, we, and all thy whole 
Church, may obtain remission of our sins, and all other benefits of 
his passion. And here we [humbly (1764)] offer and present unto 
tliee, 0 Lord, ourselves, our souls and bodies, to be a reasonable, 
holy and lively [living A.] sacrifice unto thee, [humbly (1786 and A.)] 
beseeching thee, that whosoever [we and all others who (1786 and 
A,)] shall be partakers of this holy Communion, may worthily 
receive the most precious body and blood of thy Son Jesus Christ, 

[and (1764)] be filled with thy grace and heavenly benediction, and 
made one body with him, that he may dwell in them [us A.] and 
they [we A.^ in him. And although we are unworthy, through our 
manifold sins, to offer unto thee any sacrifice ; yet we beseech thee 
to accept this our bounden duty and service, not weighing our 
merits, but pardoning our offences, through Jesus [Jesus Christ, 

{Seadury, 1786, and A,)] our Lord : by whom, and with whom, in 
the unity of the Holy Ghost, all honour and glory be unto thee, 

0 Father Almighty, .world without end. Amen, 

Let us pray for the whole Here may be sung a Hymn, 
state of Chrisfs Church, [In the American Office, the 

Almighty and everliving God, Prayer “ for the whole state of 
who by thy holy Apostle hast Christ’s Church militant” fol- 

taught us to make prayers and lows the Offertory, and the 
supplications, and to give thanks placing the bread and wine 
for all men ; VVe humbly be- upon the Table.] 
seech thee most mercifully to 

accept our alms and oblations, and to receive these our prayers, 



51 


THE ORDER FOR THE ADMINISTRATION OF 


Scottiab aad Scottish, 1764 ; Bp. Seaburv, 1786. 

Office*. which we offer imto thy divine Majesty ; beseeching thee to inspire 
continually the universal church with the spirit of truth, unity, and 
concord ; and grant that all they that [who, Bp, Seabury^ 1786] do 
confess thy holy name, may agree in the truth of thy holy word, 
and live in unity and godly love. We beseech thee also to save 
and defend all Christian Kings, Princes, 

and Governors, and especially thy servant [and Governors ; and 
our King, that under him we may be godly grant that they, and 
and quietly governed : and grant unto his all who are in au- 
whole council, and to all who are put in thority, may truly 

authority under him, that they may truly and impartially min- 

and indifferently minister justice, to the ister {Bp, Seabury, 

punishment of wickedness and vice, and to 1786)] 

the maintenance of thy true religion and 

virtue. Give grace, O heavenly Father, to all Bishops, Priests, and 
Deacons, that they may both by their life and doctrine set forth 
thy true and lively word, and rightly and duly administer thy holy 
sacraments : and to all thy people give thy heavenly grace, that 
with meek heart, and due reverence, they may hear and receive 
thy holy word, truly serving thee in holiness and righteousness all 
the days of their life. And we commend especially to thy merciful 
goodness the congregation which is here assembled in thy name, 
to celebrate the commemoration of the most precious death and 
sacrifice of thy Son and our Saviour Jesus Christ. And we most 
humbly beseech thee of thy goodness, O Lord, to comfort and 
succour all those who in this transitory life are in trouble, sorrow, 
need, sickness, or any other adversity. And we also bless thy 
holy name for all thy servants, who, having 

finished their course in faith, do now rest [from their labours : 

10 from their labours. And we yield unto thee yielding unto thee 

most high praise and hearty thanks, for the most high praise and 

wonderful grace and virtue declared in all hearty thanks for the 
thy saints, who have been the choice vessels wonderful goodness 
of thy grace, and the lights of the world in and virtue {Bp. Sea^ 
their several generations : most humbly bury, 1786)] 
beseeching thee to give us grace to follow 

the example of their stedfastness in thy faith, and obedience to 
thy holy commandments, that at the day of the general resurrectioni 
we, and all they who are of the mystical body pf thy Son, may be 
set on his right hand, and hear that his most joyful voice, Come, 



THE LORD'S SUFFER, OR HOLY COMMUNION. 


513 


Scottish, 1764. Bp. Seabury, 1786. Scottlsii and 

ye blessed of my Father, inherit the kingdom prepared for you from office#, 
the foundation of the world. Grant this, O Father, for Jesus 
Christas sake, our only Mediator and Advocate. Amen. 

Then shall the Presbyter say | 

As our Saviour Christ hath commanded and taught us, we are 
bold to say, 

Our Father ... For thine is the kingdom . . . Amen. 

Then the Fresbyter \Friest (1786)] shall say to them that co?ne 
to receive the holy communion^ this invitation. 

Ye that do truly and earnestly repent you of your sins, and are 13 
in love and charity with your neighbours, and intend to lead a new 
life, following the commandments of God, and walking from hence- 
forth in his holy ways : 

Draw near, | Draw near with faith, 

and take this, holy sacrament to your comfort ; and make your 

humble confession to Almighty God. 

Then shall this general confession be made^ by the 
people along with the Fresbyter; people, along with the Friest; 
he first kneeling down. all humbly kfteeling upon their 

knees. 

Almighty God, Father of our Lord Jesus Christ . . 14 

through Jesus Christ our Lord. I through Jesus Christ our Lord. 

Amen. 1 Amen. 

Then shall the Presbyter, | Then shall the Priest, 

or the Bishop {being present), stand up, and turning hwtself to the 
people, pronounce the absohUion, as follow eth. 

Almighty God, our heavenly Father, who . . . 

Then shall the Presbyter also I Then shall the Friest say, 
say, I 

Hear what comfortable words our Saviour Christ saith unto all ^ 5 
that truly turn to him. 

Come unto me, all ye that labour, and are 
heavy laden, and I will give you heavy laden, and I will refresh 
rest. you. 

Private ejaculation. 

Refresh, O Lord, thy servant 
wearied with the burden of sin, 

Cfod so loved the world, that he gave . . . 

L L 



THE ORDER FOR THE ADMINISTRATION OF 


5 U 


Scottish and 
American 
Offices. 


Scottish, 1764. 


Bp. Seahury, 1786. 

Private ejaculation. 

Lord, I believe in thy Son 
Jesus Christ, nnd let this faith 
purify me from all iniquity. 


Hear also what St. Paul saith. 

This is a faithful saying, and worthy of all acceptation . . 


Private ejaculation, 

I embrace with all thankfulness 
that salvation that Jesus Christ 
has brought into the world. 

Hear also what St. John saith. 

If any man sin, we have an advocate . . . 


Pnvate ejaculation. 
Intercede for me, O blessed 
Jesu ! that my sins may be par- 
doned through the merits of thy 
death. 


19 


Then shall the Presbyter^ 


Then shall the Priest, 


turning him to the altar, kneel down, and say, in the name of all 
them that shall co 7 nmunicate, this collect of hwnble access to the 
holy communion, as followeth. 


We do not presume . . . that our sinful bodies may be made 
clean by his most sacred body, and our souls washed through His 
most precious blood, and that we may evermore dwell in him, and 
he in us. Amen, 


Scottish, 1764; Bp. Seaburv, 1786. 

Then shall the Bishop, if he 
be present, or else the Presbyter 
\the Priest (1786)] that cele- 
hrateth, first receive the com- 
munion in both kinds himself, 
and next deliver it to other 
Bishops, Presbyters^ and Dea- 
cons, {if there be any present^ 
and after to the people in du$ 
order, all humbly kneeling. And 
when he receiveth himself' or de- 
liver eth the sacrament of the body 
€f Christ to others, he shall say. 


American. 

Then shall the Priest first re- 
ceive the Co^mnunion in both 
kinds himself and proceed to 
deliver the saine to the Bishops, 
Priests, and Deacons, in like 
manner, {if any be present^ and 
after that to the People also in 
order, htto their hands all de- 
voutly kneeling. And sufficient 
opportunity shall be given to 
those present to co^nynunicate. 
And when he deliver eth the 
Bread he shall say, 



THE LORHS SUPPER, OR HOLY COMMUNION. 


51S 


Scottish, 1764; Bp. Seabury, 1786. American. 

The body of our Lord Jesus Christ, which was given for thee^ 


Scottlih and 
American 
Offices. 


preserve 

thy soul and body unto ever- 
lasting life. 

Here the person receiving shall 
say^ Amen. 


thy body and soul unto ever- 
lasting life. Take and eat this 
in refnembrance that Christ died 
for thee, and feed on him in thy 
heart by faith, with thanksgiving. 


And the Presbyter or Minister 
that \Andwhen the Priest 
receiveth the cup himself^ or de- 
livereth it to others^ shall say 
this benediction^ \he shall say^ 
(1786)] 

The blood of our Lord Jesus 
preserve 

thy soul and body unto ever- 
lasting life. 

Here the person receiving shall 
say^ Amen. 


And the Minister who de 
livereth the Cup shall say^ 


Christ, which was shed for thee, | 

thy body and soul unto ever- 
lasting life. Drink this in re- 
membrance that Christas blood | 
was shed for thee, and be 
thankful. I 


If the consecrated bread or wine 
be all spent | be spent 

before all have C07n7nunicaied, 
the Presbyter [Priest ( 1786 )] | the Priest 

is to consecrate more.^ according to the form [before AI\ prescribed. 


beginning at the words, 

A.11 glory be to thee, 8ic,, 
and ending with the words, 
that they may become the body 
and blood of thy most dearly 
beloved Son. 

When all have communicated, 
he that celebrates shall go to the 
Lordls table, and cover with a 
fair linen cloth that which re- 
maineth of the consecrated ele- 
ments, and then say, 

Having now received the pre- 
cious body and blood of Christ, 


beginning at— All glory be to 
thee, Almighty God— and ending 
with these partakers of 

his most blessed Body and 
Blood. 


the Minister shall return to the 
Lords Table.^ and reverently 
place upon it what remaineth of 
the consecrated Ele7ne7its, cover- 
ing the same with a fair linen 
cloth. 

Then shall the minister say 



THE ORDER FOR THE ADMINISTRATION OF 



Scottish and Scottish, 1764 : Bp, Seabury, 1736. American. 

let US give thanks to our Lord the Lord's Prayer^ the People re- 
God, who hath graciously vouch' ^ peaimg after him every Petition. 
safed to admit us to the partici- Our Father, . 
pation of his holy mysteries ; for ever and ever. Amen, 
and let us beg of him grace to 
perform our vows, and to per- 
severe in our good resolutions ; 
and that being made [resolu- 
tions ; that being made (17S6)] 
holy, we may obtain everlasting 
life, through the merits of the 
all-sufficient sacrifice of our 
Lord and Saviour Jesus Christ. 

Then the Presbyter {Priest After shall be said as follcw^ 
(1786}] shall say this collect of eth. 
thanksgiving as foUoweth. 

22 Almighty and everliving God, we most heartily thank thee, for 
that thou dost vouchsafe to feed us, who have duly received these 
holy mysteries, with the spiritual food of the most precious body 
and blood of thy Son our Saviour Jesus Christ ; and dost assure 
U3 thereby of thy favour and goodness towards us, and that we 
are very members incorporate in the mystical body of thy Son, 
which is the blessed company of all faithful people, and are also 
heirs through hope of thy everlasting kingdom, by the merits of 
his most precious death and the most precious death and 
passion. We now most humbly passion of thy dear Son. And 

we most humbly 

beseech thee, O heavenly Father, so to assist us with thy grace 
and Holy Spirit, that we may that we may continue in that 
continue in that holy comma- holy fellowship, 
nion and fellowship, 

and do all such good works as Thou hast 

commanded us to walk in, | prepared for us to walk in ; 

through Jesus Christ our Lord, to whom, 

with the Father [with Thee (1786)] | with thee 

and the Holy Ghost, be all honour and glory, world without end. 

A7nen, 

Then shall he said or sung, Then shall be said or 'sung, 
Gloria in excelsis, as followetk, ‘ all standing, Gloria in excelsis ; 

or some proper Hymn from the 
selection. 



THE LORD'S SUPPER, OR HOLY COMMUNION, 


517 


Scottish, 1764 ; Bp. Seabury, 1786. American. 

Glory be to God in the highest, I Glory be to God on high, 
and in earth | and on earth 

peace, good will towards men. We praise thee, we bless thee, 
we worship thee, we glorify thee, we give thanks to thee for thy 
great glory, O Lord God, heavenly King, God the Father 
Almighty ; and to thee, O God, Almighty, 
the only begotten Son Jesu 
Christ j' and to thee, O God, the 
Holy Ghost. 

0 Lord, the only begotten Son Jesu[s] Christ ; O Lord God, 
Lamb of God, Son of the Father, who [that AI\ takest away the 
sins of the world, have mercy upon us. 

Thou that takest away the sins 
of the world, have mercy upon 
us. 

Thou that takest away the sins of the world, receive our prayer. 
Thou that sittest at the right hand of God the Father, have mercy | 
upon us. 

For thou only art holy, thou only art the Lord, thou only, 0 
Christ, with the Holy Ghost, art most high in the glory of God 
the Father. 

Amen. {Amen ( 1786 )]. Amen. 

Then the Presbyter {Priest Then the priest 
(1736)] 

or Bishop if he be present, {the Bishop if he he present) 

shall let them depart with this blessing. 

The peace of God 


Scottlflli and 
American 
Offices. 

23 


24 



5i8 


THE ORDER FOR THE ADMINISTRATION OF 


Ke^y to the numbers used in the following Table^ to ynark the order 
of the patds in certain English Com??iunion Offices. 

1 The Lord^s Prayer, and Collect following. 

2 The Ten Commandments, with Response. 

3 • The Gospel Summary of the Law. 

3"* The second Collect at the end of the Communion Office, — 

‘ O Almighty Lord,’ &c. 

4 Collect for the King. 

5 The Collect of the Day, with the Epistle and Gospel. 

5* ^ Glory be to thee, 0 Lord,’ said before the Gospel ; 

5** The same, with ‘Thanks be to thee, O Lord’ after the 
Gospel. 

6 The Nicene Creed. 

7 The Offertory Sentences : 

8 The Alms presented and placed upon the holy Table ; 

8* — presented . . . with the words ‘ Blessed be thou,’ &c., from 
I Chron. xxix. lo . , . ; 

8 ** — put into the poor men’s box. 

9 Prayer for the whole state of the Church militant on earth ; 

10 with Praise for all Saints departed. 

11 Exhortation at certain times to non-Communicants, or 

negligent. 

12 The Exhortation to the Communicants. 

13 The Invitation : — ‘Ye that do truly,’ &c. 

14 The General Confession, and Absolution. 

15 The Comfortable Words. 

16 Stirsu?n corda^ The Preface ending with Sanctus : 

t6* — the same, when Sanctus is pointed as a separate clause, 
that the people should then join with the Priest in 
singing it. 

17 The Prayer of Consecration. 

a The opening Address. 

b The Recitation of the Institution. 

c The Oblation : — Wherefore, &c. 

d The Invocation ; — ‘ Hear us,’ or ‘ And we most humbly beseech 
thee to hear us . . . and vouchsafe to bless and sanctify, 
with thy Word and Holy Spirit, these thy gifts and 
creatures of bread and wine ’ . . . 

d.i ‘—that they may become the body and blood of thy most 
dearly beloved Soia’ • . 



THE LORHS SUPPER, OR HOLY COMMUNION, 


519 


d.2 ‘'—that they may be unto us the body and blood of ' . . . 
d.3 ‘ Hear us . . . and grant, that we receiving these thy creatures 
of bread and wine . . . may be partakers of his most 
blessed body and blood \ . 

t The Prayer for acceptance, with the offering of ourselves. 
(The first Form of Post-Communion Prayer.) 

18 The Lord^s Prayer. 

19 Prayer of humble Access ; — ‘ We do not presume,’ &c. 

20 Communion, with the two clauses ; 

20. 1 —with the first clause only ; 

20.2 —with the second clause only. 

20.3 The person receiving shall say, Amen. 

21 Introduction to Thanksgiving ‘ Having now received,’ &c. 

22 Thanksgiving: — ‘Almighty and everliving God,’ &c. (Our 

second Form of Post-Communion Prayer.) 

23 Gloria in excelsis; 

23* —omitting the interpolated clause. 

24 The Blessing. 



520 


1 


Queen 

Tttk Seat,fp 

The Prayer- 

First Book. 

Second Book. 

Elizabeth, 

Book 

Book for 

1549 - 

1552. 

1559. and 

1 ^ 62 . 

Scotland. 


Latin, 1^60. 

1637. 

I 

I 

I 

I 

I 

Introit. 

2 

2 

2 

2 

23 * 





4 

4 

4 

4 

4 

5 

5 

5 

5 

5 

5 * 




5** 

6 

6 

6 

6 

6 

Sermon or 

Sermon or 

Sermon or 

Sermon or 

Sermon or 

Homily. 

Homily. 

Homily. 

Homily. 

Homily, 

12 

7 

7 

7 

7 

7 

8** 

3*# 

8 

8 

g#» 

9 

9 

The Bread and 

— offer up and 

i6* 

II 

11 

Wine placed 

place the Bread 

9 

12 

12 

upon the Table. 

and Wine. 

10 

13 

13 

9 

9 


H 

14 

12 

10 


15 

IS 

13 

II 


16* 

16 

14 

12 


19 

19 

*5 

13 




16 

14 




19 

IS 



■ 


16 

I 7 .a 

ly.a 

I 7 .a 

ly.a 

I 7 .a 

d 

<^•3 

d .3 

cl .3 

d 

d .2 

b 

b 

b 

d .2 

b 




b 

c 




c 

e 




c 

i8 




18 

Christ our 
Paschal Lanib 
is offered, &c. 




19 


13 





14 





IS 





19 




20.1 

20.1 

20.2 

20 

20 

20.3 

0 Lamb of 
God, &c. 

18 

18 

18 

Post-Cominu- 
nion Anthem. 

e or 22 

e or 22 

c or 22 

22 

22 

23 

si-'ia 

23 

23 

24 

24 

24 

24 

24 





- — ... 



521 


. 

Bishop 

Bishop 

Seabury’s. 

1786. 

American. 


Falcon ar’s 
Standard. 

Before the 

Revised Text, 

Scottish. 

1764. 

late Revision. 

1892. 

Present Use. 



1 

2 

I 

2 or 3 



(or 2 + 3, or 3, may be said. ) 

4 



3 


5 




* 

5 





6 



The Apostles* or Nicene Creed, 




unless one of them has been 

The Sermon. 

12 

12 

used before in the Morning 


7 

7 

Prayer. 


12 

8* 

8* 

The Sermon. 

7 

— offer up and 

— offer up and 

7 


8* 

place the Bread 

plcice the Bread 

8 



and Wine. 

and Wine. 


An Offertory 

— offer up and 

16 

16 


Anthem may be 

place the Bread 




sung or said. 

and Wine. 



The Priest shall then place the 
Bread and Wine upon the Table. 

16 




9 




12 




13 

14 (but without 


i7.a 

I7.a 

naming absolution. The Priest 


b 

b 

or Bishop shall say . ) 

I7.a 

c 

c 

1 

5 

b 

d 

d 

16 

16* 

c 

d.i 

d.i 

19 

d 

e 

e 

I7.a 

d.i 

9 

9 


b 

e 

10 

10 


c 

9 

18 

18 


d 

10 

13 

13 


A 3 

18 

14 

14 

Here shall he 

e 

13 

IS 

15 

Here may he 

14 

19 

19 

sung a Hymn, 

sung a Hymn. 

15 

20. i 

20.1 

from the Selec- 


19 

20.3 

20.3 

Hon. 


. 20.1 

21 

21 

20 

20.3 

22 

22 

18 

21 



22 

22 

# 23* 

23* 

23 

23* 

H 

\ 

24 

24 

24 



Collects, 
Epistles, and 
Gospels. 


Two jxtrU 
of the Eccle- 
siastical 
Yean 
Advent to 
Trinity. 


CHAPTER XIII. 

THE COLLECTS^ EPISTLES, AND GOSPELS; AND PROPER 
LESSONS FOR SUNDAYS AND HOLY DAYS. 

This part of the First Prayer Book of Edward VI. 
was entitled T/id Introits, Collects^ Epistles., and Gospels., 
to be used at the celebration of the Lords Supper and 
Holy Communion through the year : zvith proper Psalms 
and Lessons for divers Feasts and days. An Introit, or 
Psalm to be sung at or before the commencement of 
the Communion Office, was prefixed to each Collect. 

, These were removed at the revision in ISS^ i the 
Proper Lessons were placed in the Kalendar of Lessons. 

The Collects, Epistles and Gospels are, with some 
exceptions, the same that had been appointed in the 
ancient use of the English Church. They form two 
series, which may be distinguished as doctrinal and 
practical. The ecclesiastical year is divided into two 
parts. The first, from Advent to Trinity, is designed to 
commemorate the life of Christ on earth; and the 
several particulars of his life are celebrated in their 
order, — His incarnation, nativity, circumcision, mani- 
festation to the Gentiles ; His doctrine and miracles* His 
baptism, fasting, and temptation ; His agony. His cross, 
His death, His burial. His resurrection, His ascension ; 
and the mission of the Holy Ghost. The object of the 



THE COLLECTS, EPISTLES, AND GOSPELS. 


523 


Epistles and Gospels during this time is to remind us of 
the benefit which we receive from God the Father, 
through the mediation and atonement of God the Son, 
and through the ministration of God the Holy Ghost. 
Hence this part of the Church's course of teaching is 
fitly ended with the Commemoration of the Blessed 
Trinity. In the second part of the year, from Trinity 
to Advent, the Epistles form a continuous series and 
the Gospels are chosen with reference to them.^ 

A Collect is a form of prayer with special charac- 
teristics of its own ; these stand out the more clearly by 
contrast with two other types of prayer, viz., Litany, 
which is prayer in dialogue, and Eucharistic prayer, 
which comprises the developed formulas of worship 
introduced by the Sursum Corda and a Preface : there 
were many of these in the old Roman services, but one 
alone has survived in the Prayer Book, namely, that for 
the Eucharist itself. The Collects were originally the 
summing up of the private silent prayer of the congre- 
gation : the officiant propounded certain subjects for 
prayer in the form of a bidding, such as has survived in 
many places in the Gallican Books and in some few 
places in the Roman Books ; then according to the di- 
rection of the Deacon, the people either stood or knelt 
in silent prayer. If they knelt, the Deacon’s direction, 
^ Flectamus genua ’ (Let us kneel), was followed after an 
interval by a counter direction ^Levate’ (Stand), and then 
the officiant said the Collect to sum up in one short form 
the private prayers of the people, and they responded 
' Amen.’ In course of time this method ^ for brevity’s 
sake was curtailed, the interval for silent prayer dis- 
appeared, the preface bidding to prayer was reduced to 

^ See below, p. 550. cedure, the solemn prayers of Good 

^ For a good instance of this pro- Friday printed below, p. 537. 


The Ck>lle0t. 


Trinity to 
Advent. 


Nature of a 
Collect. 


The ancient 
method of 
public 
prayer. 



524 


THE COLLECTS, EPISTLES, AND GOSPELS. 


Tbe Collect. 


Its stmc- 
tw-e. 


a simple 'Oremus’ (Let us pray), and only this and 
(according to one explanation) the name ' Collect ’ 
survived to bear witness to the former use.^ 

The typical Collect of the old Roman sacramentaries, 
from which collections a great number of the Collects 
of the Prayer Book is taken, has also a structure, which 
is markedly its own, being distinguished by unity of 
thought and terseness of expression. It generally 
consists of (i) an introductory address and commemora- 
tion, on which is based (ii) a single central prayer : from 
this in turn (iii) other clauses of petition or desire are 
developed, and (iv) the whole concludes with some fixed 
form of ending.^ Gallican prayers and Collects have not 
the same unity of thought or the same severe restraint 
of form and language, but are much freer, more diffuse, 
and more rhetorical, and have more in common with 
oriental types of prayer. 


^ Collecta = collectio. ‘ Sequitur 
oracio quam collectam dicunt, eo 
quod sacerdos, qui legatione 
fungitur pro populo ad Dominum, 
omnium petitiones ea oratione col- 
ligat atque concludat.’ Micrologtis, 
iii., in Hittorp, 734. 

2 Certain rules governed the end- 
ing in order to ensure that it was in 
harmony with the collect. These 
may be seen in full in Use of Sa 7 -um, 
i. 240, with the hexameter verses 
which served as a ‘ memoria techhica ’ 
for the rules. They are given more 
briefly in the York Missal, thus : — 

‘ SidirigiHir sermo ad Patrem absque 
mentmte Filii et Spiritus Sancti, sic 
finieiur: Per Dominum nostrum 
Jesum Christum Filium tuurn : Qui 
tecum vivit et regnat in imitate 
Spiritus Sancti Deus per omnia 
scecula sseculorum. Si vero de Spiritu 
Sancto fiat mentio, dicetnr : In uni- 
tate ejusdem Spiritus Sancti Deus, 
&c. Si vero de Filio fiat mentio ante 
finale?n barfem, dicetur * Per eundem 


Dyminum nostrum Jesum Christum 
Filium, &c. Si vero in fme fit mentio 
de Filio, dicehir : Qui tecum vivit 
et regnat, &c. Si autem ad Filium 
dirigituroi'atio sme mentione Spiritus 
Sancti, dicetur : Qui vivis et regnas 
cum Deo Patre in unitate Spiritus 
Sancti Deus, &c. Si fiat mejitio de 
Spiritu Sa 7 tcto, dicehcr: Qui cum 
Patre et eodem Spiritu Sancto vivis 
et regnas, <S:c. Item oratioiies ad 
Patrem m quibus 77 rent?nnem de 
Trinitate facwius, sic cojtdudhnus : 
In qua vivis et regnas Deus, &c. 
Illas autein quas ad ipsam TrifiF 
tatem dirigimus, sic fi 7 tif 7 ms : Qui 
vivis et regnas Deus,’ &c. Maskell, 
Ancrnit Liturgy, p, 30 [p. 43, ed. 
1882] Ttote, and Miss, Ebor, (Surtees 
Soc., vol. 59), i. 169. 

In the Prayer Book the collects 
were left without their endings until 
i66r, when they were at last to some 
extent, but not satisfactorily or ade- 
quately, supplied. 



THE COLLECTS, EPISTLES, AND GOSPELS, 

It has already been pointed out that variable Collects 
figure normally at three points in the mediaeval Roman 
Liturgy. In the English service there is only one such 
variable prayer, ‘ the Collect ’ par excellence, which sur- 
vives in the first of the three points : at the other two 
places the two Collects, namely, the Secret after the 
offertory and the Postcommunion at the end of the 
service, have practically disappeared.^ At a far earlier 
date a change came about which affected the position 
and rationale of the first variable Collect : originally it 
was connected with the Litany, either processional or 
stationary, which formed part of the introductory section 
of the Mass, and was the summing up in Collect-form of 
the petitions there offered in Litany-form : ^ but as the 
Litany shrank into smaller dimensions and prominence, 
this connexion became obsolete, and then the Collect 
acquired a new connexion and became closely bound to 
the Epistle and Gospel : this new connexion has been 
further developed in the course^of the changes in the 
Prayer Book. 

The opening Collects of the collection exemplify this. 
Those for the first two Sundays in Advent were com- 
posed in 1 549, and it is noticeable that they were formed 
from the Epistles of the Sundays ; the same is observ- 
able about other Collects of that date. In consequence 
of this change only one was left of the series of Collects 
beginning ‘ Excita ' which were characteristic of Advent 
in the Latin Books, namely at the Fourth Sunday.^ For 
the Third Sunday, which had not one of this series, as it 
was the Sunday after Embertide, and therefore excep- 
tional, a new Collect was written in i66i to supplant the 

^ See above, p. 467. Sunday before Advent, but which 

^ See above, pp. 409, 418. used to be reckoned with the Advent 

® Another of the series, however, Sundays as the Fifth Sunday before 
stands at what is now called the Christmas. See below, p. 555. 


525 


The Collect 

The Collects 
at Mass. 


One sur- 
vived. 


Changes 
in its 
rationale. 


Advent. 



526 


THE COLLECTS, EPISTLES, AND GOSPELS. 


Advent, translation of the meagre Latin Collect which had till 
then occupied the position.^ The direction for the repe- 
tition of the first Collect throughout Advent ^ carries on 
in a simplified form the old system of saying Collects 
as ‘ memorials/ i.e. in a subsidiary position to the chief 
Cohect of the day. Similar provision is also made in 
Christmastide and Lent. 

The Epistles and Gospels follow the old Latin series 
of the Comes in its earliest form,^ and their appropriate- 
ness for Advent is obvious. 

For Christmas the old Roman Books contained three 
Masses besides the Mass of the Vigil, and at each of 
them the prophetical lesson was retained side by side 
with the Epistle and Gospel. This arrangement was 
at first local and due to the fact that there were three 
Stational Masses said at Rome on Christmas Day,^ but 
afterwards it became general elsewhere. In 1549 the 
service of the Vigil was dropped out and provision 
was made for only two Communions on this day : in 
1552 the provision for the first Communion ^ was omitted, 

^ The following are the Collects - It was suggested by Wren : 
in the Sarum Missal ; — Fragm. III. 65. 

‘ Excita, quaesumus, Domine, po- ® See above, p. 465. The Hereford 
tentiam tuam, et veni : ut ab im- Missal had an unusual Gospel for 
minentibus peccatorum nostrorum the first Sunday, while the Roman 
periculis te mereamur protegente Missal is here full of innovations, 
eripi, te liberante salvari. Qui vivis. The Epistle for the first Sunday has 
Excita, Domine, corda nostra ad been considerably lengthened, 
prmparandas unigeniti tui vias: ut ^ In nocte Ad Sanctam Mariam 
per ejus adventum purificatis tibi Majorem : Mane prima Ad Sanctam 
mentibus servire mereamur. Qui Anastasiam : In die Ad Sanctum 
tecum. Petrum. In the Sarum Missal the 

Aurem tuam, quoesumus, Domine, titles were Missa in Gallicantu, In 
precibus nostris accommoda : et men- Aurora and In die Nat. tercia missa. 
tis nostrce tenebras gratia tuae visita- The three are mentioned by S. 
tionis illustra. Qui vivis- Gregory, Homil. viii. i {P.L. 

Excita, qucesumus, Domine, po- LXXVi. 1103), and also in the 
tentiam tuam, et veni : et magna Gelasian Postcommunion of the first 
nobis virtute succurre : ut per auxil- Christmas Mass, * Lseti domine.’ 
ium gratiee tuoe quod nostra peccata ° The Collect at the first Com- 
prsepediunt, indulgentia tuse pro- munion was taken from the Mass 
pitiationis acceleret. Qui vivis.’ Invigilia: ‘ Deus qui nos redemp- 


CShristnULS 

Day. 



7^HE COLLECTS, EPISTLES, AETD GOSPELS. 

and thus only the Epistle and Gospel of the High Mass, 
with a newly composed Collect, which were used at the 
second or principal Communion, are retained in the 
present service. 

The first Lessons^ contain prophecies of the coming of 
Christ in our nature ; and the second Lessons, Epistle, 
and Gospel point out the completion of those prophecies 
in the history of the incarnation. In the Collect we 
pray that we may be partakers of the benefit of His 
birth ; and the Psalms are expressive of praise and 
thanksgiving for the revelation of this mystery. The 
words of Ps. xix., The heavens declare the glory of God, 
are applicable to the circumstances of the birth of 
Christ, when a new star appeared, which so plainly 
declared His glory, that the Wise Men came from the 
East to worship Him : Ps. xlv., as a marriage song, 
is mystically applicable to the union between Christ and 
His Church : Ps. Ixxxv. has from early days been 
applied to the redemption of man by the coming of 
Christ : Ps. Ixxxix is a commemoration of the mercies 
performed, and promised to be continued to David and 
his posterity to the end of the world, the birth of the 
Messiah being the greatest of those mercies : Ps. cx. is 
a prophecy of the exaltation of Christ to His kingly 
and priestly office : and Ps. cxxxii. recounts the promises 
of God to David that Sion should be the dwelling-place 
of the Lord Himself All these Psalms were appointed 
in the Breviary upon this festival. | 

i 

tionis nostrze anmia expectatione American Book for use at the first 
Isetificas ; prsesta ut unigenitum tuum, Communion where there are two. 
quern redemptorem Ifeti suscipimus, ^ The Morning Lessons had been 
venientem quoque judicem secitri read among the Lessons at Mattins. 
videamus ; ’ the Epistle and Gospel Part of the second Evening Lesson 
from the Mass In galli caniu, viz. was the * Little Chapter,’ read ‘ ad 
Titus ii. II-15 and S. Luke, ii. 1-14. sexiami 
These have been reinserted in the 


527 


Christmas. 


The Les- 
sons. 

Isa, 2X, i-'j ; 
mi. 10- r 6. 
Luke ii, 
1-14. 

Ttt. ni. 4-8. 


The Psalms, 



528 


THE COLLECTS, EPISTLES, AND GOSPELS. 


chigrtmaB- After Christmas Day immediately follow the three 
Holy Days of S. Stephen, S. John, and The Innocents. 
S. Stephen was the first martyr; S. John was the 
disciple whom Jesus loved ; and the slaughter of the 
children at Bethlehem was the first result of the 
Saviour’s birth. ‘ Martyrdom, love, and innocence 
are first to be magnified, as wherein Christ is most 
honoured.’ 

The Collects in each case went through some ampli- 
fication in the revision of 1661, but they are still based 
upon the Latin Collects.^ Further alteration has been 
made in the Epistles for S. Stephen’s Day and S. John’s 
Day. The former was according to Sarum use a com- 
posite lesson made up of the beginning of the sixth 
and the end of the seventh chapter of the Acts. In 
place of this only the latter part was retained in 1549, 
the rest of the two chapters was assigned to the second 
Lessons. On S. John’s Day a new Epistle was provided 
from the opening words of his First Epistle to take the 
place of the old Lesson from Ecclesiasticus. In other 

^ The old Collects were : — light of thy truth,’ were added in 

For S. Stephen : * Da nobis qujesu- 1661. 
mus Domine imitari quod colimus ; P'or the Floly Innocents : 

ut discamus et inimicos diligere ; ‘ Deus cujus hodierna die prse- 

quia ejus natalitia celebramus, qui conium innocentes martyres non 
novit etiam pro persecutoribus exo- loqiiendo sed moriendo confess! sunt : 
rare Dominum nostrum Jesum omnia in nobis vitiorum mala morti- 
Christum Filium tuum. Qui tecum.’ fica; ut fidem tuam quam lingua 
The Collect until 1661 was, ‘ Grant nostra loquitur, etiam moribus vita 
us, O Lord, to learn to love our fateatur. Qui cum Deo.’ 

enemies, by the example of thy The Collect until 1661 was, *A 1 - 

martyr Saint Stephen, who prayed mighty God, whose praise this day 
for his persecutors, to thee which the young Innocents thy witnesses 
livest, &c.’ have confessed and showed forth, not 

For S. John : in speaking, but in dying : mortify 

J Ecclesiam tuam qucesumus Do- and kill all vices in us, that in our 
mine benignus illustra : ut beati conversation our life may express 
Johannis apostoli tui et evangelistse thy faith, which with our tongues we 
illuminata doctrinis, ad dona per- do confess : through Jesus Christ our 
veniat sempiterna. Per.’ Lord.’ 

The words, * may so walk in the 



PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. 


-espects the Lessons for these three days remained sub- 
stantially the same.^ 

The Rubric directs the Collect of the Nativity to be 
said on all these days and until New Year s Eve : 
:onsequently no special Ct)llect is required for the 
Sunday after Christmas Day. The Epistle is the old 
Epistle for that day, but in place of the old Gospel is 
ippointed the passage which in the old scheme was as- 
signed to the Mass of Christmas Eve.^ 

The Circumcision has acquired more distinction in 
the Prayer Book than it had before in the Latin ser- 
vices. Originally regarded as the Octave of Christmas, 
its service remained unaltered when the title was 
:hanged and consequently there was nothing in the 
3ld’ service except the brief Gospel (S. Luke ii. 21) 
vhich bore upon the Circumcision. In 1549 a new 
[Collect was written ^ and a special Epistle was appointed 
rearing upon the subject, while the old Gospel was 
enlarged by the prefixing of six additional verses. 
The festival thus commemorates the obedience of 
Jesus Christ to the law in the fulfilment of a perfect 
righteousness. • 

The first Morning Lesson gives an account of the 
institution of Circumcision ; and the Gospel, of the 
Circumcision of Christ : the first Evening Lesson, and 
the second Lessons, and the Epistle, all show that, though 


^ Small ’differences such as the 
n elusion of an additional verse for 
:he Gospel of S. John’s day must, in 
this present survey, be passed over 
here and elsewhere. 

In 1549 it began with the Genea- 
logy (Mat. i. i), but in 1661 this 
was excised at Wren’s suggestion, 
and the Gospel was made to begin 
as of old at the i8th verse. 

* Compaie the following Benedic- 


tion in the Gregorian Sacramentar>' 
for this day : — 

‘ Omnipotens Deus, cujus Unigeni- 
tus hodierna die, ne legem solveret, 
quam adimplere venerat, corporal em 
suscepit circumcisionem ; spiritali 
circumcisione mentes vestras ab 
omnibus vitiorum incentivis ex- 
purget ; et suam in vos infundat 
benedictionem, &c.’ Migne, P. L. 
LXTiii. 37. 


■529 


Chrifftmas. 


The car- 
camciBion. 


The Les> 
sons. 

Gen. sevii. 9. 
Deut. X. 12. 
Rom. ii. 

Col. ii. 8-17. 


M M 



S30 


THE COLLECTS, EPISTLES, AND GOSPELS; AND 




The 

Epiphany. 


Its design. 


The Les' 
sons. 
Luke iii. 
15-22. 

John iu 

i-ii. 


the outward rite is abrogated, the spiritual circumcision 
of the heart is required in order to our acceptance with 
God. 

A rubric was added herein 1552, which shows that the 
idea of a daily Communiori, as the successor of the 

daily Latin Mass, had by that time passed away : Jf 

there be a Sunday bettmen the Epiphany and the Circim- 
cision there shall be used the same Collect, Epistle and 
Gospel at the Communion which was used upon the day 
of Circumcision, This rubric continued until the last 
revision, when the old ideal again came forward, and it 
was expressly provided that The same Collect, Epistle, 
and Gospel shall serve for every day after unto the 
' Epiphany, 

For the Epiphany the Collect ^ and Gospel are taken 
from the old services ; but a new passage is assigned for 
the Epistle instead of the old Lesson from Isaiah, which 
was transferred to be the first Lesson at Mattins. These 
show clearly the design of the feast, which is to show our 
gratitude to God for admitting the Gentiles to those 
religious privileges, which had been confined to the Jews. 
There are three manifestations of our Saviour commemo- 
rated on this day ; the first, mentioned in the Collect and 
the Gospel, the declaration of the birth of Christ to the 
Wise 'Men of the East ; ^ the second, related in the second 
Mornin^fpLesson, the manifestation of the Trinity at the 
baptism of Christ ; ^ the third is the manifestation of the 
glory and divinity of Christ by His first miracle of 


^ The following is the original of ^ See above, p. 323. 
the Collect : — ... ^ "This was a leading idea of the 

‘ Deus, qui hodiema die Unigenitum festival in the Eastern Church : hence 
tiTum gentibiis Stella duce revelasti : it was a solemn time for baptism, 
concede prqpitius, ut qui jam te ex and was called rh. <pS>rd, 7 )fi 4 pa rthu 
fide cognovimiis, usque ad conteni' (fjccTwv, Siyict ^SaTct tuv 4 TL(f>uv{ciov. 
plandam speciein tuoe celsitudinis Greg. Naz. Ora/, in Setneta Luminct^ 
perducamur.’ Opp, i, 624; Guericke, p. 164. 



PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. 

_ ■ j 

turning water into wine, related in the second Evening 
Lesson. The first Lessons contain prophecies of the 
increase of the Church by the abundant access of the 
Gentiles ; and the Epistle declares that the mystery of 
the Gospel was revealed to them. 

From Christmas to Epiphany the design of the proper 
services is to set forth the humanity of our Saviour ; and 
from Epiphany to Septuagesima to show the divine 
nature of the Son of Man by relating in the Gospels some 
of His first miracles. The Epistles here show signs of 
being part of a continuous series which apparently began 
with the Epistles to the Romans and went through the 
Pauline Epistles in order at least as far as the end of the 
Colossians. It must at first have been designed for the 
uneventful Sundays after Epiphany and after Trinhy : 
in its present shape it has evidently gone through some 
dislocation, but the outline of the scheme is clearly visible 
both in that part of the series which comes here and in 
the longer part which comes after Trinity Sunday.^ 

The Sundays after Epiphany were differently treated 
in the different old Latin Service Books. The Sacra- 
mentary made provision for six Sundays, the Gradual 
only for three, the Comes for six Epistles generally and 
for ten Gospels. After the introduction of the 
observance of the Octave of the Epiphany the Sundays 
were reckoned from it and no longer from the day ; there 
was then no need for more than five, and consequently only 
five were provided for in the Sarum Missal- But in IS49 
a return was made to the older and simpler reckoning of 
the Sundays from the festival itself and not from the 
octave. Consequently some provision was needed for a 
sixth Sunday; which, as 'being seldom required, was 

^ Similar signs of dislocation are Gospel Books agree as to the por- 
cvident in the series of Gospels for tions selected, but place the selec- 
thc Sundays after Trinity. The tions in different order. 

M hi 2 


531 


The 

Epiplxany. 

Isa. lx. 
Isa. xlix. 

13-23* 


After the 



532 


THE COLLECTS, EPISTLES, AHH GOSPELS; AND 


The 

Epiphany. 


TJu Sun- 
days before 
Lent. 


supplied by a rubric : — The sixth Sunday ( if there be so 
many) shall have the same Psalm \l 7 itroit\ Collect,^ 
Epistle^ and Gospel^ that was upon the fifth Sunday. 
Our present Collect, Epistle, and Gospel were appointed 
in 1 66 1. They do not follow the old lines but are 
entirely new, and in fact they are designed to refer more 
particularly to the manifestation of Christ's glory at His 
second coming, because they are more commonly read 
on the second Sunday before Advent,^ than on the sixth 
Sunday after the Epiphany. 

The rest of the material is drawn from the old books 
but there are changes in the fourth Sunday : 2 the ending 
of the collect was altered in 1661, the Epistle was 
changed and the Gospel was considerably lengthened. 

From this time the Sundays begin to be reckoned 
with reference to the coming Easter comprising Lent and 
the three preceding Sundays. 

The design of the services on these Sundays is to call 
us away from the joy of Christmas, in order to prepare 
ourselves for the fasting and humiliation of Lent ; from 
the manner of Christ's coming into the world, to think 


^ See the rubric, 25th Sunday after constitutes pro humana scis fragilitate 
Trinity. non posse subsistere : da nobis salu- 

^ The following are the old Col- tern mentis et corporis ; ut ea quse 
lects for the five Sundays : — pro peccatis nostris patimur, te adju- 

‘ Vota, qusesumus, Domine, suppli- vante, vincamus. 
cantis populi coelesti pietate prose- Familiam tuain, quoesumus, Do- 
quere : ut et quae agenda sunt videant, mine, continua pietate custodi j ut 
et ad implenda quse viderint convale- quse in sola spe gratioe coelestis 
scant. innititur, tua semper protectione 

Omnipotens sempiteme Deus, qui muniatur.’ 
coelestia siinul et terrena moderaris : ^ The Epistle was Rom. xiii. 8-' 

supplicationes populi tui clementer 10, which in 1549 was added to the 
exaudi, et pacem tuam nostris con- Epistle for the first Sunday in Ad- 
cede temporibus. vent ; and the Epistle for this Sunday 

Omnipotens sempiteme Deus, in- was taken from the beginning of the 
firmitatem nostrum propitius respice ; feame chapter, which, had been reac 
atque ad protegendum nos dexteram on the Friday after the first Sunday 
turn majestatis ostende. ' see the Sarum Missal fe^ria m. poSi 

Deus, qui nos in tantis periculis Dominicam i, post octav. Epiph. 



PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. 


533 


of our sins, which were the cause of the sufferings of His 
life. The first Lessons are taken from those chapters of 
Genesis which relate the creation and the fall of man, 
and his wickedness and punishment by the deluge. The 
design of the Epistles and Gospels is to persuade to 
acts of self-denial and religious duty, and to recommend 
charity and faith, as the necessary foundation for all 
religious actions. They follow the old lines^ but the 
collect for Quinquagesima is a new composition based 
upon the Epistle and dating from 1549. 

The name of Ash-Wednesday has survived, although 
the touching ceremony of receiving ashes upon the fore- 
head as a sign of penitence has not been retained in the 
Prayer Book. The special services of that day were all 
abolished, and, except for the Communion service, the 
day was reduced to the ordinary level of rigid uniformity. 
The old Epistle and Gospel were retained but a new 
Collect was provided in 1549, based to some extent upon 
the old prayer for blessing the ashes.^ 


Th* 

Epiphanj. 

The Les- 
sons. 


Ash- 

Wednesday. 


^ The following were the Collects 
in the Sarum Missal for these three 
Sundays : — 

* Preces popuH tui, qujesumus, Do- 
mine, clementer exaiidi ; utqui juste 
pro peccatis nostris afiiigimiir, pro tui 
nominis gloria misericorditer libere- 
mur. 

Deus qui conspicis quia ex nulla 
nostra actione confidimus : concede 
propitius, ut contra adversa omnia 
doctoris gentium protectione muni- 
amur. 

‘ Preces nostras, qusesumus, Domine, 
clementer exaudi ; atque a pecca- 
torum vincuHs ahsolutos ab omni nos 
adversitate custodi.’ 

The Epistle of Septuagesima had 
been continued into the following 
chapter : this part was omitted 
in 1549) as introducing another 
distinct subject. The Epistle of 
Sexagesiraa had been continued to 


the ninth verse of chap, xii., and 
thus included the mention of the 
glorious revelations given to the great 
Apostle, whose protection was sought 
in the prayer of the Collect. This 
part was omitted in 1549, and the 
phrase in the Collect altered. The 
Quinquagesima Collect was full of 
meaning, taken in connexion with 
the private confession customary on 
Shrove Tuesday, and the public ejec- 
tion of penitents performed on Ash- 
Wednesday: but it lost its appro- 
priateness when the latter was reluc- 
tantly given up, and the former was 
left to “individual discretion, and no 
longer maintained as a custom for all 
the faithful. 

‘ Omnipotens sempiteme Domine 
qui misereris omnium et nihil odisti 
eorumqumfecisti,’ &c. Jftss. Sarum, 
147. See further below, pp. 641, 
642. . 



534 


THE COLLECTS, EPISTLES, AND GOSPELS; AND 


Lent. 


The collect of the first Sunday in Lent is also easily 
recognisable as modern (1549) from its direct dependence 
upon the Gospel. The remainder ^ together with the 
Epistles and Gospels, read during this season, are con- 
tinued from the old offices. They set before us the 
duty of self-denial, and teach us to withstand temptation 
by recounting Christ’s victories over Satan. The fourth 
Sunday is called Midlent Sunday, or ‘the Sunday of 
refreshment,’ probably because the Gospel relates our 
Saviour’s miracle in feeding the five thousand. The 
fifth is called Passion Sunday, because the commemora- 
tion of our Lord’s Passion then begins : the Epistle 
speaks of him as our fligh Priest, sprinkling his own 
blood for us ; the Gospel relates to one of those con- 
versations with the unbelieving Jews, in which He 
endured the contradiction of sinners. According to 
the old system a marked change of attitude was made 
at Passiontide and especially the triumphal character’ 
of the Passion was brought out, e.g, by the special 
hymns and the red vestments.^ The closing stage 
of the Victory of the Cross dates from the time when 
our Lord set His face to go to Jerusalem. 


^ The following are the Collects in 
the Sarum Missal for the Sundays in 
Lent : — 

‘ Deus qui ecclesiam tuam annua 
uadragesimali observatione puri- 
cas : prassta familije tuae, ut quod 
a te obtinere abstinendo nititur, hoc 
bonis operibus exequatur. 

‘ Deus c^ui conspicis omni nos vir- 
tute destitui, interius exteriusque 
custodi, ut ab omnibus adversita- 
tibus muniamur in corpore et a pravis 
cogitationibus mundemur in mente. 

Quaesumus, omnipotens Deus, vota 
humilium respice ; atque ad defen- 
sionem nostram dexteram tuae majes- 
tatis extende. 

Concede, quaesumus, omnipotens 


Deus, ut qui ex merito nostrse actionis 
afiligimur, tuse gratise consolatione 
respiremus. 

Quaesumus, omnipotens Deus, 
familiam tuam propitius respice ; ut 
te largiente regatur in corpore, et te 
servante custodiatur in mente. 

Omnipotens sempiterne Deus qui 
humano generi ad imitandum humi- 
litatis exemplum salvatorem nostrum 
carnem sumere et crucem subire 
fecisti : concede qusesumus ut et 
patientise ipsius habere documenta et 
resurrectionis consortia mereamur.’ 

^ For the old English customs of 
Lent see Feasey, Holy Week Cere' 
mofdal. 



PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. 

The Quadragesimal fast was closed by the Great 
Week or the Holy Week. It began on Palm Sunday/ 
which was kept throughout Christendom by the Pro- 
cession of Palms in commemoration of Christ's entry 
into Jerusalem. The whole week was observed with 
greater strictness and solemnity than the rest of Lent. 
This custom is retained in the Church of England by 
giving a special character to the daily services, in the 
appointment of Epistles and Gospels for each day, and 
thus collecting most of those portions of scripture which 
relate to the crucifixion of our blessed Saviour. These 
are taken in an orderly course : the history of S. Matthew 
is read on Palm Sunday, in the second Lesson, and 
continued in the Gospel ; S. Mark s history is read in the 
Gospels on Monday and Tuesday; S. Luke’s on 
Wednesday and Thursday ; and S. John’s on Good 
Friday. There are no special collects assigned till the 
Friday, the Epistles have been all transferred and 
altered, but the reason for the changes is not so clear as 
it is in the case of the Gospels. The Thursday in this 
week is called Cc^na Domini; and Mandate or Maundy 
Thursday., from the anthem ‘ Mandatum novum do 
vobis’sung at the washing of the feet (Jo. xiii. 34) 
which gave its name to the ceremony.^ 

This touching observance together with the solemn 
Eucharist in commemoration of the Institution of the 
Sacrament formed the great feature of this eventful day 
in the old UwSe. The Mass was preceded by the solemn 

1 Called KvpiuK^ rS>v $aiayv, domi- For the mediseval ceremonies see 
nica palniarufu ox dominica in ramis Feasey. 

J almarum. The ceremony began in ^ Another common name of the 
erusalem at least as early as the IVth day was sheaf thursday., ‘ for in olde 
century, when it was described by faders dayes the peple wolde that 
S. Silvia. Peregr. 31 . It came at daye shere her hedes & dyppe her 
a much latex date, and quite gradually berdes & polle her hedes, and so 
into Western Use firom the Vlllth make them honest ayenst esterdaye.’ 
century onward. Duchesne, 236 . Liher Festioalis (ed. 1499) 37^* 


535 


The Halj 


The 

Passions. 


Maundy 

Thursday. 



53 ^ 


The HoTy 
Weei. 


Good 

Friday. 


The 

Liturgy. 


Additional 

ceremonies. 


THE COLLECTS, EPISTLES, AND GOSPELS; AND 

restoration of those who had been ejected as penitents 
at the beginning of Lent, and it included also, where 
there was occasion, the solemn consecration of the 
Holy Oils by the Bishop, viz. the oil for anointing the 
sick, the Holy Oil for the catechumens and the oil for 
chrism, that is the mixture of oil and balsam which was 
used at Baptism and Confirmation as well as for some 
less constant purposes. After the Mass came the strip- 
ping and washing of the altars and then the Maundy. 
None of these special ceremonies have been prescribed 
in the Prayer Book^ : the use of oil disappeared in 1552, 
the penitential system was reluctantly given up and 
only the Maundy survived as a Royal function which 
has steadily receded from its old character.^ 

Good Friday and Easter Even have always been dis- 
tinguished from the rest of the days of the year by the 
fact that no celebration of the Eucharist took place on 
them : the church fasted because the ‘ Bridegroom was 
taken away. The services of those days were originally 
somewhat similar to the Ante-communion service pre- 
scribed by the Prayer Book — that is to say,- the earlier 
part of the Liturgy was used by itself, as was in fact 
done also on other days of service, such as Station 
Days, whenever there was no consecration of the 
Holy Sacrament. This service survived in the peculiar 
Latin office of Good Friday, which consisted of Lessons 
divided by collects and singing, and followed by a solemn 
series of special intercessions. To this primitive service 
other features were added at a later date. First the 
veneration of the cross, which began in Jerusalem as 

^ For a description see Feasey, shortened form of Mattins (without 
Holy Week Ceremonial, any .canticles), enclosing four an- 

^ Queen Elizabeth performed it thems, two distributions of alms, and 
fully (Nichols, Progresses), but at the two special Collects, one for the 
present time the service as performed Queen, and one referring to the 
at ’Westminster Abbey is merely a Maundy. 



PROPER LESSONS FOR SUNDAYS AND HOLY DAYS, 


537 


early as the fourth century ^ and spread from- there to 
the West, being finally adopted with GalHcan embellish- 
ments into the Roman Liturgy. The second addition 
was the solemn Communion from the Sacrament that 
had been reserved on the previous day, which has 
been ill-named ‘ The Mass of the Presanctified ' : it 
was made with special pomp and circumstance on 
this day ; but in fact it is -only what would naturally 
take place in communicating solemnly from the reserved 
sacrament : and a similar rite does actually take place 
in the Eastern Church on solemn days when there is 
no celebration of the Liturgy proper. 

In the Prayer Book Good Friday 2 is brought into Tkepresm\ 

•' JO services. 

line with all other days of the year, except that the pro- 
vision of three special collects keeps a slight trace of the 
old solemn prayers of the day.^ No direction is given 


^ It is described by S. Silvia, 
Peregr. 37. 

2 This name is peculiar to the 
Church of England. Holy Friday, 
or Friday in Holy Week, was its 
most general appellation : feria sexta 
in die ParasceveSj see Miss. Sar. col. 
316 : also vapatTKeiAi — 7{fj.4pa rov 
(rravpov — dies dominicce passionis — 
corrripCs,^ — dies absolutionis. 

3 The following are the originals 
of the collects of Good Friday : — 

I. * Respice, c^usesumus, Domine, 
super hanc famiham tuam, pro qua 
Dominus noster Jesus Christus non 
dubitavit m^ibus tradi nocentium, 
et crucis subire tormentum.’ 

. 2. ‘ Omnipotens sempiteme Deus, 
cujus Spiritu totum corpus ecclesise 
sanctificatur et regitur; exaudi nos 
pro universis ordinibus supplicantes, 
ut gratise tuse munere ab omnibus 
tibi gradibus fideliter serviatur.’ 

The third collect is allied to the 
following collects with their respec- 
tive biddirigs (above, p. 523), which 
occur among the solemn prayers of 


the primitive service : — 

‘ Oremus et pro hsereticis et schis* 
maticis : ut Deus et Dominus noster 
Jesus Christus eruat eos ab erroribus 
universis ; et ad sanctam matrem ec- 
clesiam catholicam atque apostolicam 
revocare dignetur. Oremus. 

Flectamus genua. Levate. 

Omnipotens sempiteme Deus, qui 
salvas omnes homines et neminem 
vis perire ; respice ad animas dia- 
bolica fraude deceptas : ut omni 
hjeretica pravitate deposita errantium 
corda resipiscant, et ad veritatis tuae 
redeant unitatem. 

Oremus et pro perfidis Judaeis ; ut 
Deus et Dominus noster auferat 
velamen de cordibus eorum; ut et 
ipsi agnoscant Jesum Christum Do- 
minum nostrum. Oremus. Non 
dicitur hie. Flectamus genua. 
Levate. 

Omnipotens sempiteme Deus, qui 
etiam Judaicam perfidiam a tua 
misericordia non repellis : exaudi 
pieces nostras quas pro illius popuU 
obcsecatione diferimus; ut ȣ^ita 



538 


THE COLLECTS, EPISTLES, AND GOSPELS; AND 


as to celebrating the Eucharist, consequently the old 
custom must be presumed to stand, though it has not 
been universally maintained. The solemn reading of the 
Passion belongs specially to this day.^ According to 
the use of the Prayer Book, it is fitly taken from S. 
John’s Gospel, because he was present at the crucifixion; 
and from his example we may learn not to be ashamed 
or afraid of the cross of Christ The Epistle shows the 
insufficiency of Jewish sacrifices, and urges that they 
typified the one oblation of the Saviour, who made full 
satisfaction for the sins of the whole world : the Collects 
contain expressions of boundless charity, praying that 
the effects of His death may be as universal as the 
The Psalms, dcsigu of it The proper Psalms were selected at the 
last revision : they were all composed for times of great 
distress, and most of them belong mystically to the 
sufferings of our Saviour ; especially the 22d, of which 
several passages were literally fulfilled by the events of 
TheLes- the crucifixion.^ The first Morning Lesson relates 
%7n.xxii. Abraham’s readiness to offer up his son Isaac, which has 
\s7in. 13 always been regarded as a type of the sacrifice of the 

and liii, 

veritatis titje luce quae Christus est, appointed to be said at Mattins ; and 
a suis tenebris eruatur. at Communion, the first Collect and 

Oremus et pro paganis : ut Deus that for the King, followed by the 
omnipotens auferat iniquitatem de second and third Collects, 
cordibus eorum ; ut relictis idolis ^ St. August. Serm. CCXVIII. De 
suis convertantur ad Deum vivum et Passione Domini in Parasceve. ( Opp, 
verum, et unicum Filium ejus Jesum v. 959, ed.Bened.) : ‘ Cujus sanguine 
Christum Deum et Dominum nos- delicta nostra deleta sunt, solemniter 
truni : cum quo vivit et regnat cum legitur passio, solemniter celebratur.’ 
Spiritu Sancto Deus. Per omnia The history of the Passion was read 
saecula sjeculoi-um. Oremus. Flecta- from St. Matthew’s Gospel {Serm. 
mus genua. Levate. ccxxxii.): ‘Passio autemquiaunodie 

Omnipotens sempiterne Deus, qui legitur, non solet legi, nisi secundum 
non vis mortem peccatorum, sed Matthaeum : volueram aliquando ut 
vitam semper inquiris : suscipe pro- per singulos annos secundum omnes 
pitius orationem nostram et libera Evangelistas etiam passio legeretur.’ 
eos ab idolorum cultura ; et agrega ® Ps. xxii. was sung on this day 
ecclesim turn sanctse ad laudem et in the time of S. Austin : Enar. 
gloriam nominis tui.’ ii. in Ps. "icxL Opp. IV. 94, 

In 1549, the first Collect only W4§ 



PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. 


539 


Son of God : and the first Evening Lesson contains the 
clearest prophecy of that sacrifice.^ 

The last day of the Great Week, called Easter Even,^ 
was a fast-day of the universal Church. It is kept holy 
in memory of Christ’s resting in the grave, and of His 
descent into hell. No services were held on the day 
itself according to old custom, but with the beginning 
of the Easter Vigil the liturgical activity recommenced. 
However, the custom grew up in the early middle age 
of anticipating the Easter Vigil, and so its services came 
to be looked upon as those of Easter Even. 

The Prayer Book has deserted the customs of 
antiquity and has provided special services for this 
day, but taken no account of the services of the 
Easter Vigil. The Collect first appeared in the Scottish 
Book, 2 and after much alteration was inserted here in 
i66i. The Epistle and Gospel are newly selected with 
reference to the events of the day. 

The principal ceremonies of the Vigil were the Vigil- 
service proper, a long series of lessons, chants and 
collects ; then the baptismal ceremonies, hereafter to be 
discussed,^ and finally the Vigil Mass, which, like the 
service of Good Friday, retained its primitive simplicity 
of form. Prefixed to these were two subsidiary and 
later ceremonies of great beauty, viz., the blessing of 


The HoIt 
Wetlc. 


Easier- 

Even. 


^ Among the rites practised in as we are baptized into the death of 
England on Good Friday was a thy Son our Saviour Jesus Christ, so 
x;eremony of blessing cramp-rings by our true and hearty repentance 
by the King, which were supposed all our sins may be buried with Him, 
to prevent the falling-sickness. The and we not fear the grave : that as 
form used on these occasions is Christ was raised up from the dead 
printed in Maskell, Mon. Rit. iir. by the glory of Thee, O Father, so 
P- 335 [p- 39ri : Stephens, .5. C.-P. we may walk in newness of life ; but 
•with Notes, pp. 921 and ff. our sins never be able to risein judg- 

2 Ti» fjiiya {or rh ayiov) ardp^Tov, ment against us, and that for the 

sahbaium magnum. merit of Jesus Chrxstj that died, was 

3 ‘ O most gracious God, look buried, and rose again for us.’ 
upon us in mercy, and grant that ^ See Ch. XIV. 



S 40 


The Holy 
Week* 


EaiUr, 


The Early 
Procession. 


THE COLLECTS, EPISTLES, AND GOSPELS; AND 

new fire and the solemn blessing of the Paschal Candle : 
the roots of these probably lie very far back in pagan 
times ; in their christianized form they appear early in 
church use, and gain great symbolism and beauty from 
being brought into close connexion with the Resur- 
rection.^ 

The long fast of Lent and the solemnities of the Holy 
Week are closed by the festival of Easter.^ The Latin 
services of mediaeval times began then to revert to their 
ordinary form after the peculiarities and archaisms of 
the three preceding days. But one special feature has 
left its mark upon the Prayer Book. After the veneration 
of the Cross on Good Friday, the Cross itself with the 
Reserved Sacrament was laid in the ‘ Sepulchre,' a 
special place of repose situated generally on the north 
side of the sanctuary; traces of this are discernible 
still in a good number of our ancient churches. Before 
Mattins on Easter morning a procession went to the 
Sepulchre, the host was taken thence and laid upon the 
altar ; the Cross was then carried in procession to a side 
altar : meanwhile the Antiphon, ^ Christ rising again 
from the dead ' and its Verse were sung ; then after a 
versicle and collect the Cross was again venerated. 
From this service are derived the present Easter 
anthems. 

In 1549 this introductory service was retained : — 

‘ In the Morning afore Mattins the people being assembled in the 
church, these Anthems shall be first solemnly sung or said. 

Christ rising again from the dead, &c. Hallelujah. Hallelujah. 

^ See Duchesne, 239-246. W. The most probable derivation of Bas- 
il/. ( 7 . 270 and ff. Feasey, l.c. and ter is from the Anglo-Saxon goddess, 
the Sarum Processional for fuller * Eostre,’ in whose honour special 
details. ‘ sacrifices were offered at the opening 

^ Dies dominiccB resurreciionis : of the Spring season. See Beda, De 
7ra(rx<^^‘os, dvaffrot.a'tfxos*, kv- Temp. Pat. C. xv. Opp. (ed. Giles} 

1 piaK^ fxeyd^T]' rh TrctfTXo- ri Trao'xayta, vi. 1 79, 
jOrri Tra<rx<iytci. Guerieke, p. 15 1, 



PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. 


Christ is risen again, the firstfruits, &c. Hallelujah. 

The Priest. Shew forth to all nations the glory of God. 

The Answer. And among all people his wonderful works. 

Let us pray. 

O God, who for our redemption didst give thine only-begotten 
Son to the death of the cross ; and by His glorious resurrection 
hast delivered us from the power of our enemy : Grant us so to 
die daily from sin, that we may evermore live with Him in the joy 
of His resurrection ; through the same Christ our Lord.^ ^ 

There was also provision made for two Communions : 
the first comprised the old Easter Collect, ^ the Epistle 
of the Vigil Mass, and the Gospel of the following 
Saturday ; the second had an enlarged edition of the 
old Epistle and Gospel of Easter Day, with a new collect 
formed from the Epistle ; the Collect for the first 
Communion was to be said also on Monday, and that 
for the second Communion on Tuesday and on the 
following Sunday. 

At the revision of the Prayer Book in 1552, the above 
two anthems, omitting the Hallelujahs, were appointed 
to take the place of Venite^ and the rest of the service 
was dropped, as was also the second Communion. The 
Collect for the first Communion was appointed for 
Easter Day, Monday in Easter Week, and the Sunday 
after Easter ; and the Collect for the second Communion 
was appointed for Tuesday in Easter Week. And so it 
continued until the last revision, when the present new 
first Antliem was prefixed to the old ones, the Collect 

^ ‘ An. Christus resurgens ex mor- potestatem : concede nobis famulis 
tins jam non moritnr, mors illi ultra tuis ut in resurrectionis ejus gaudiis 
non dominabitur. Quoil enim vivit, semper vivamus.’ 
vivit Deo. Alleluia, Alleluia. Vt.rs. The Invitatory at Mattins was ; 
Dicant nunc Judsei, &c. ‘Alleluia, Alleluia. Christus hodie 

"f. Surrexit Dominusdesepulchro. surrexit. Alleluia, Alleluia.’ 

Qui pro nobis pependit in ligno. ^ ‘ Deus qui hodiema die per Uni- 

Alleluia. ‘ geni turn tuum eternitatis nobis aditum 

Oratio. Deus, qui pro nobis devicta morte reserasti : vota nostra 
Filium crucis patibulum subire quse prieveniendo aspiras etiam ad- 
voluisti, ut inimici a nobis pelleres juvando prosequere.’ 


541 


Baater. 



542 


Eajter. 


The Psalms. 


The Les- 
sons. 

Exod. xii. 
Exod. xiv. 


John XX. 


THE COLLECTS, EPLSTLES, AND GOSPELS; AND 

for Easter Day appointed to be used throughout the 
week, and the Collect for the second Communion (1549) 
appointed for the Sunday after Easter, where it no 
longer has any connexion with the Epistle.^ 

So little variety occurs in our usual services, that 
even this minimum of change on Easter Day distinctly 
marks the festival After the Absolution and Lord’s 
Prayer, the office of praise is begun with Anthems 
proper to the day instead of the daily Invitatory Psalm. 
This reference to the festival is maintained in the 
proper Psalms. Ps. ii. is a prophetical representation 
of the kingly and priestly offices of Christ, after He had 
been violently opposed by His adversaries. Ps. Ivii., 
referring to David’s deliverance from Saul, in a mystical 
sense contains Christ’s triumph over death and hell. 
Ps. cxi. is a thanksgiving for all the marvellous works 
of our redemption, of which the crowning wonder was 
the resurrection. Ps. cxiii. is a thankful commemoration 
of the glory and condescension of God, which was never 
more discernible than in the work of redemption. 
Ps. cxiv. is a thanksgiving for the deliverance of Israel 
from Egypt, which was a type of our deliverance from 
sin and death. And Ps. cxviii., which celebrates the 
peace of David’s kingdom when the ark had been 
brought into Jerusalem, refers prophetically to the 
kingdom of Christ. 

The first Lessons contain an account of the institution 
of the Passover, the type of 'Christ our Passover ; ’ and 
of the deliverance of the Israelites by passing through 
the Red Sea, — a type of our deliverance from the death 
of sin by baptism. The Gospel and the second Evening 


A Collect (p. 541) with the Epistle in the Book of 1549, was inserted for 
and Gospel (i Cor. v. 6-8 ; Mar. a first Communion on Easter Day in 
xvi. i~8) for the second Communioiv the American Book (1892). 



PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. 


543 


Lesson relate the first appearance of Jesus risen.^ The 
Lessons from the Revelation represent Him, as the Son 
of man, and as the Lamb that was slain, in the glory of 
heaven. The Epistle shows the effect of the resurrection 
on the heart and life of the Christian. 

The Latin rituals had special Masses for every day in 
Easter week, but according to Sarum use the first three 
days were distinguished above the rest as double feasts. 
In the Prayer Book special provision was made for only 
two days. The old Collects were discarded, but the 
Epistles and Gospels were retained, recounting the prin- 
cipal testimonies to the Resurrection. The following 
Sunday, called in England traditionally Low Sunday, 
is counted as the Octave. of Easter. Throughout the 
week the newly-baptized wore their white baptismal 
robes and processions were made to the font ; with this 
Sunday these ceremonies were brought to a close.^ 

The first Lessons on Monday and Tuesday in Easter 
week point to the joy of the resurrection ; the Song of 
Moses on the escape of Israel from the death which had 
overtaken the Egyptians : the Bride, after long waiting, 
now rejoicing in the Bridegroom’s presence : the promise 
of victory over our spiritual enemy as often as we smite 
in trusting obedience ; and the rising from death of those 
who by faith touch Him who died, and was buried, and 
rose again : and the calling from the grave of the great 


Easter. 

Rev. z. 
Rev. V. 


Easier- 

Week. 


Low 

Sunday. 


Exod, XV. ti 

V. 22 . 


Cant, ii, 

V. xo. 

2 Kin^ 
xiii. 14-22. 


Ezek. 
xxxvii. to 
V . 15. 


^ In S. Austin’s time the ac- 
counts of the Resurrection were read 
from each Evangelist in turn during 
Easter Week. Serm. CCXXXII. Cp. 
ccxxxv. 

Dominica in albis, or past albas , 
sc. depositas ; dies novorum, neo- 
phytorum ; octava infant ium ; ku- 
hf kevicois, ^ kolp^ Kvpiaicif, 
durixaax^^ / Saturday in a Ibis, that 
is Saturday in Easter Week or as it 
is called with us, Lawson even ’ ; in 


Hearne’s Glossaiy to Langtoft’s 
Chronicle. Law is our modern low: 
lah in the Ormulum, 15246. Law- 
son represents Low Sunday, the 
close cd Easter, elausttm paschte. It 
is called Quasimodo, from the Introit. 
Dr. Husenbeth {Notes and Qmries, 
3rd Ser. r. p. 491) derived the 
English term Low from Landes, the 
first word in the Sequence. Others 
from Close Sunday^ Neither sug- 
gestion seems satisfeetoxy. 



S44 


THE COLLECTS, EPISTLES, AND GOSPELS; AND 


Easter. 

xxviii. to 

V. lO. 

Luke xxiv. 
to V. 13, 

John xxi. 


Easier’tide. 


Rogations* 


army of the resurrection. The Gospels and Second 
Lessons for these days continue the story of the day of 
the resurrection ; concluding with the appearance of 
Jesus to the seven disciples on the shore of the sea of 
Tiberias, the draught of fishes so carefully numbered, and 
the charge to Peter. 

The joyful commemoration of our Saviour’s resurrec- 
tion, and the promise of the Comforter, are the principal 
subjects of the Gospels from Easter to Ascension Day ; 
while the Epistles exhort to the practice of those duties 
which are answerable to the Christian profession. 

The only deviations from the Latin services are in the 
Collects of the first and second Sundays, which come 
from 1549.^ It has already been shown that at an early 
stage of the -Reformation all other religious processions 
were abolished, except the perambulation of parishes on 
the three Rogation days before the Ascension. No office, 
however, was appointed in the Prayer Book for use on 
such occasions.^ Only a Homily was provided, which 
is divided into four parts, three to be read on the 


^ The following are the Collects 
of the three remaining Sundays : — 
Third, ‘ Deus qiii errantibus, ut in 
viam possint redire justitije, veritatis 
turn lumen ostendis : da cunctis, qui 
Christiana professione censentur, et 
ilia respuere quse huic inimica sint 
nomini, et ea quae sunt apta sectari.’ 

Fourth. ‘Deus qui fidelium mentes 
unius efficis voluntatis : da populis 
tuis id amare quod praecipis, id 
desiderare quod promittis, ut inter 
mundanas varietates ibi nostra fixa 
sint corda, ubi vera sunt gaudia,’ , 
Fifth. ‘ Deus a quo cuncta bona 
procediint, largire supplicibus tuis 
ut cogitemus te inspirante quae recta 
sunt, et te gubernante eadem facia- 
mus.’ 

The second was translated in 1 540 : 
‘Almighty God, which dost make 
the minds of all faithful people to 


be of one will,’ &c. : this was altered 
in 1661. 

The Elizabethan Injunctions, 
however, provided that the curate 
... at certain convenient places 
shall admonish the people to give 
thanks to God, in the beholding of 
God’s benefits, for the increase and 
abundance of His fruits upon the 
face of the earth, with the saying of 
Ps. civ. Benedic, anima mea. At 
which time also the same minister 
shall inculcate this and such like 
sentences. Cursed be he that trans- 
latath the bounds and doles of his 
neighbour; or such other order of 
Prayer as shall be hereafter ap- 
pointed.’ Cardwell, Doc. Ann* 
XLin. § 19. See Brand’s Popular 
Antiquities, ‘ Parochial Perambula- 
tions in Rogation- week.’ 



S4S 


PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. 

Rogation Days, and the fourth on the day of the i"* 

. A»c«Mion. 

perambulation. — 

Of the Proper Psalms and Lessons appointed for 
the day of the Ascension, Ps. viii. is a song of praise for 
creation, and the appointment of man to be lord of this 
world ; but in a prophetical sense it sets forth the mercy 
of God in exalting our human nature above all creatures, 
which was fulfilled when the Son of God took our nature 
and ascended with it to heaven. Ps. xv. shows how 
justly our Saviour, as the perfect and the pattern man, 
ascended to the holy hill of God, and thus points out the 
qualifications which we must endeavour to attain, if we 
would follow Him there. Ps. xxi. was eminently ful- 
filled in our Lord's victory over death, and in His 
ascension, when, having put all His enemies to flight. He 
was exalted in His own strength. Ps. xxiv. which 
celebrates the occasion of bringing the ark into the place 
which David had prepared for it on Mount Sion, has 
always been interpreted with reference to the exaltation 
of Christ, the King of Glory, who passed through the 
everlasting doors, when He went back to His own glory 
in Heaven : Ps. xlvii. likewise, a song of praise for the 
victories of Israel over the surrounding nations, is ap- 
plied to the Christian Church, whose Head and Lord is 
the great King upon all the earth, and has gone up with 
a merry noise ; and Ps. cviii. calls upon us to give thanks 
to God, for setting Himself above the heavens, and 
being Lord both of Tews and heathens. In the first TkeZes- 
Lessons, the Son of Man is seen coming with the clouds 
of heaven — a vision first of the incarnation, then of the 
glorified humanity of the Saviour: and Elijah taken up, 
and thq communication of a double portion of his spirit 
to Elisha, which prefigured our Saviour, who after His 
ascension sent down the Holy Ghost upon His Apostles., 



546 


THE COLLECTS, EPISTLES, AND GOSPELS; AND 


The 

Aflcenaion. 


Whitsuntide. 

unday 

after Ascen- 
sion Day. 


[Vhitsun- - 
diiy^ or 
Pentecost. 


The Collect,^ Epistle and Gospel for Ascension Day 
were taken from the old offices. 

The ten days after the Ascension are sometimes 
called Expectation Tide: they commemorate that 
anxious period during which the Apostles tarried at 
Jerusalem, in earnest expectation of the promised gift of 
the Comforter. 

A new Collect was composed in 1549 for the Sunday 
after Ascension Day, taken from an Anthem which had 
been sung at Evensong on Ascension Day ; ^ but the 
old Epistle and Gospel were kept. 

The festival of Whitsuntide corresponds with the 
Jewish feast of Pentecost. That commemorated the 
delivery of the Law on Mount Sinai, fifty days after the 
Passover ; and after the same interval ^ from the true 
Passover when Christ was offered for us, the Holy Ghost 
was given to the Christian Church. The name of 
Pentecost has therefore been retained for the festival, 
and this has passed into the English Whitsunday,^ The 
Vigil no longer retains the special services by which in 
old days it rivalled the Easter Vigil, nor any special 
baptismal significance as formerly 

Proper Psalms are appointed, the first three of which 

^ ‘Concede, quoesumus, omnipo- ** Professor Skeat is certain that 
tens Deus, ut qui hodierna die Pentecost was called White Sunday 
Unigenitum tuum redemptorem in the northern Churches, and pro- 
nostrum ad coelos ascendisse credi- bably because it was the more usual 
mus, ipsi quoque mente in coelestibus time of Baptism. In England, 
habitemus.’ white was corrupted into whit., and 

? ‘ O rex glorise, Domine virtutum, this confused with Wit, as by a 
qui triumphator hodie super omnes writer of the fourteenth century. • 
coelos ascendisti, ne derelinquas nos ‘ I'his day Witsonday is cald, 
orphanos, sed mitte promissum patris For wisdom and wit seuene fald 
in nos Spiritum veritatis. Alleluia.’ Was giuen to ))e apostles at >is 
Brev. Sar. i. day.’ 

3 The fifty days are not counted Camb. Univ. Libr. MS. Dd. l. i. 
from the Passover, but: from' the p. 234. The terms in the Annexed 
Sunday following ; according to the Book, are Whitsunday., and Monday y 
direction given to the Jews for their Tuesday in Whitsun Week. 
feast of Weeks, Levit. xxiii, 15, 16. 



PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. 


547 


were sung at Mattins in the old offices. Ps. xlviii. is a ww^two 
hymn in honour of Jerusalem, as particularly chosen for ThePs^ims. 
the place of God’s worship, and also an expression of 
thankfulness that we are permitted to meet in His 
service, and wait for His loving-kindness. Ps. Ixviii.. 
contains a prophetical description of the ascension of 
Christ, who went up on high, and led captivity captive, 
and gave gifts unto men ; and, when the Lord gave the 
word, great was the company of the preachers. Ps. civ. 
was probably selected for this day from the similitude 
between the natural and spiritual creation ; and because 
it speaks of the renewal of the earth by the breath of . 

God. Ps. cxlv. is a song of thanksgiving, recounting the 
attributes of God, and His care over His creatures, which 
is chiefly seen in opening His kingdom to them by the 
atonement of His Son, and the gift of His Spirit. 

The first Lessons contain the law of the Jewish xhetes- 
Pentecost, and a prophecy of the conversion of Jews and ^Slut.xvi. 
Gentiles through the ministration of the Spirit of God ; Tsa'xu 
and from the New Testament we read our Lord’s 2^. 
promise of this gift, its fulfilment, and the manner of life 
of those who are led by the Spirit.^ 

The Collect ^ Epistle and Gospel are taken from the ^xhTcdiuci 
old Offices. 

In early times the Monday, Tuesday and Wednesday Mondayand 
of this week were considered as festivals in the same 
way as Easter week, but here also only the first 
two days have any special provision : this leaves the 

^ The Acts of the Apostles have in the English Primer in the four- 
been read during Pentecost from very teenth century ; Maskell, Rit. 

early times : Chrysost. In Princ. n. p. 28 [in. p. 31]. The words as. 

Act. IV. 5 (Migne P.G. Li. 103). dt this timCy were substituted in i66r 

^ * Deus, qui hodierna die corda for as ujpon this day; this change 
fidelium Sancti Spiritus illustratione had already been made in the Prayer 
docuisti : da nobis in eodem Spiritu Book for Scotland (1637) in the Cob 
recta sapere, et de ejus semper con- lect as said on Monday and Tuesday 
solatione gaudere/ This Collect was in Whitsun week. 



548 


THE COLLECTS, EPISTLES, AND GOSPELS; AND 


Whitiuntid*. 


The Les' 
sons 


Gen. xi, 1-9. 

Numb. xi. 
16-30. 


Joel. ii. 21. 

Micah iv . . 
1 - 7 - 

I Cor. xit^, 
xiii. 


x,.T\kes. V. 

I2tr23. 

I iv. 
X-I 3 - 


Trinity 
Sunday a , 
festm<U'^ 
the IVjfsidm 
Church. 


way more open for the Ember days following : for under 
the old system there had been a clashing on the 
Wednesday between the earlier observance of it as part 
of the Whitsuntide festival and the later observance as an* 
Ember Day. The Epistles read on the Monday and 
Tuesday are part of a series of three lessons from the 
Acts of the Apostles recounting the manifestations 
of the work of the Holy Spirit : the Gospels for 
Monday and Tuesday are part of a similar trio from 
S. John’s Gospel, giving our Lord’s teaching about 
Himself as the Light of the World, the Good Shepherd 
and the Bread of Life. The present first Lessons 
furnish instances from the Old Testament of the 
nainistry of the Holy Ghost : the confusion of tongues at 
Babel, which was repaired by the gift of tongues to the 
Apostles ; the resting of God’s Spirit upon the seventy 
elders ; tiie dew of blessing watering the Church with 
sacraihental grace ; and the Gentiles coming to the 
rhountain of the Lord, to be taught His ways. The 
second Lessons teach us to use spiritual gifts to 
edification ; to take heed not to quench the Spirit, nor 
to despise His prophecies ; but because many false 
prophets are gone into the world, to try all teachers who 
boast of the Spirit, by the rules of the Catholic Faith. 

In eariy days the Sunday following Whitsunday was 
ke^t therefy as its octave. The service of the Trinity 
caine inko existeaee -first as a Votive Mass : it then 
became quatofniaiy (apparently first in England and in 
the Xth or Xlth century) to use this upon the Octave of 
Pentecost as. a d^y haore especially appropriate : ^ and 
from This ato^^ the festival^ of Trinity Sunday, designed 
to sum up all #ie dogmatic teaching of the first half of 
the year in a splemn^eonfM^pmoration of God the Blessed 

^ Anothd favourite day was the Sunday before Advent. Guericke, 160. 



PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. 

Trinity. Following English custom, the succeeding 
Sundays are in the Prayer Book reckoned after Trinity 
and not after Pentecost. . , 

The Jews, living among idolatrous nations, were 
especially enjoined to remember the unity of God : 
hence the mystery of the Trinity was not clearly 
delivered to them. Yet portions of the Old Testament 
receive their full interpretation from this doctrii;ie, and 
are therefore read on Trinity Sunday: — the song of the 
Seraphim ; the appearance of Jehovah to Abraham, 
when three men stood by him ; and the work of the 
Word of God, and of the spirit of God in creation, and 
the phrase, Let us make man. In the Lessons from the 
New Testament, the vision is read of the Eternal One, 
the seven Spirits before His throne, and Jesus Christ, 
the Saviour and the Judge : S. Paul’s seven unities— one 
body, one Spirit, one hope, , one Lord, one faith, one 
baptism — one God and Father of all : and the baptism 
of Jesus, with the testimony of the voice from heaven, 
and the descent of the » Holy Ghost upon the 
beloved ^Son. The Epistle p.nd Gospel are the same 
that were read in the old,, offices on the O^ctaye of 
Pentecost, the last day of the more solemn time, of 
baptism, to which the Gospel refers. Yet they are well 
suited to the festival, under its more modern name of 
Trinity Sunday : for the three Persons of the Godhead 
are mentioned in the Gospel \ and the portion appointed 
for the Epistle contains the Hymn of the Angels, with 
its threefold ascription of praise to God. , j 

The Collect,^ Epistle and Gospel are continued 'from 
the old service. ^ * 

^ ‘ Omnipotens sempiterne Deus, adoiare Unitatem : qusesunius ut 
qui dedisti famulis tuis in confessione 4jnsdem fidei firmitate ab omnibus 
veroe fidei setern^ Trinitatis gloriam semper muniamur adversis/ 
agnoscere, et in potentia majestatis 


549 




Trlmity. 


The LeS’ 

SOTIS. 

Isa. iv. to 

Zf. II. 

Gen. xxiii 
Gen. t., it, to 

V. 4. 


Rez>. i. to 
V. 9. 

Eph, iv to 
Zf, 17, 


Matt. Hi. 



THE COLLECTS, EPISTLES, AND GOSPELS; AND 


SSo 


The Collects/ -Epistles, and Gospels for the Sundays 
after Trinity are taken in the order in which they stood 
in the Sarum Missal* The Epistles® are a series of 
exhortations to the practice of Christian virtues, and 
form part of that dislocated series of readings taken in 
order from S. Paul’s Epistles which has already been 
noticed.* The Gospels are, selected from the parables, 
miracles, and conversations of our Lord, and in many 
cases are meant to be illustrative of the teaching of the 
Epistle. 

The Epistles and Gospels for the first four Sundays of 
the series are later additions : the former are taken from 


Th« Salnta' 
Dayt, 


New Collects 
composed. 


the Epistles of S. John and S. Peter, and are outside the 
Pauline series ® ; the corresponding Gospels are wanting 
in many ancient books. 

In the services of the Holy Days the arrangement^ 
follows the order of the later Latin Service-books ; when 
the course for the Sundays and fixed festivals of the 
ecclesiastical year beginning with Advent, has been com- 
pleted, the Collects are given for those Saints' days, the 
position of which will continually vary with respect to 
the Sundays. When the Kalendar was reformed it was 
necessary to compose a considerable number of new Col- 
lects, since many of the oldi Collects were mainly prayers 
jfor the saints' intercession^ The P^pistles and Gospels 

i ^ See additional Note, p. 553, for variation is especially noticeable ir 
ithe originals of all these excepting the Gospels. 

the second Sunday, which ha^ a new * For the more important changeSj 
fcollect. ; f see Additional Note. 

I - The oldest books vary greatly in * Above, p. 531, 
contents for this second half of th<§ ® One evidence of dislocation oc- 
year : originally provision was made| curs here : the Petrine Epistle is now 
only for d certain few dominical ser- placed on the fifth Sunday and s 
Vices, which were repeated as re- Pauline Epistle on the fourth. There 
quired ; and the gradual change from has evidently been some transpositior 
this to the fuller later system has not* here. Another break in the series 
proceeded with the uniformity which* is at the i8th Sunday, which is the 
is elsewhere characteristic of the old Sunday of the September Ember- 
Roman rite in its early days. The tide, and therefore treated differently. 



PROPER LESSONS FOR SUNDAYS AND HOLY DAYS. 


551 


that had been read on these days were generally retained ; The Saintii 
and proper first Lessons were appointed from the Books of 
Proverbs and Ecclesiastes, or from the Apocryphal Books Lc,- 
of Ecclesiasticus and Wisdom. Only four chapters are 
now read from the Apocrypha on these days. For some 
few, which have their own proper history', second Lessons 
are appointed. 

The Collect for S. Andrew’s Day, composed in 1549, TheCoiieas. 
referred to the sufferings of his death : ^ this was changed 
in 1552 for an entirely new Collect, making mention 
of his ready obedience to the calling of Christ. The 
Collect for S. Thomas’ Day dates from 1 549 ; that of 
the Conversion of S. Paul is derived from the Latin ; and 
then follow a series with a similar origin comprising those 
for the Purification, Annunciation, and S. Mark’s Day ^ 
broken only by the Collect of S. Matthias’ Day which 
was written in 1 549. Then follows a series of Reform- 
ation Collects for the festivals of SS. Philip and James 
(which has also a new Epistle), of S. Barnabas (which 
has the Roman in place of the Sarum Gospel), of S. John 
Baptist (with a new Epistle), of S. Peter and of S. James 

' ‘ Almighty God, which hast supplices exoramus, ut sicut unigeni- 
given such grace to thy Apostle tus Filius tuus hodierna die cum 
Saint Andrew, that he counted the nostrae carnis substantia in templo 
sharp and painful death of the cross est praesentatus, ita nos facias puri- 
to be an high honour, and a great ficatis tibi mentibus prsesentari. Per 
glory : Grant us to take and esteem eundem.’ 

all troubles and adversities, which The Annunciation. * Gratiam 
shall come unto us for thy sake, as tuam, quaesumus, Domine, mentibus 
things profitable for us toward the nostris infunde ; ut qui angelo nun- 
obtaining of everlasting life : through tiante Christi Filii tui incarnationem 
Jesus Christ ^ur Lord/ cognovimus, per passionem ejus et 

* The following are the originals : crucem ad resurrectionis gloriam 

For S. Pauts Day. ‘ Deus qui uni- perducamur/ 
versum mundum bead apostoH tui S, Mark. ‘ Deus, qui beatum Mar^ 

Pauli predicatione docuisti ; da nobis, cum evangelistam tuum evangelicae 
quaesumus, ut qui ejus hodie conver- prsedicationis gratia sublimasti : 
sionem colimus, per ejus ad te ex- tribue, quaesumus, ejus nos semper 
empla gradiamur/ et eruditione perfjcere et oratione 

The Purification. ‘ Omnipotens defendi/ 

^empiternc, Deus majestatem tya^m 



552 


Tli« Baints, 
Bnyi, 

St Mary 
Magdalene. 
St. John the 
Baptist. 


THE COLLECTS, EPISTLES, AND GOSPELS. 

(with a new Epistle). The Prayer Book in 1549 
retained a Collect in commemoration of S. Mary Mag- 
dalene.^ The feast of S. John the Baptist differs from 
the other festivals in commemorating his birth. It is the 
only nativity, besides those of Jesus Christ Himself and 
His Blessed Mother, that is kept by the Church. The 
reason for this difference appears to be, that the birth of 
the Baptist was foretold by an angel, and brought to 
pass after an uncommon manner. He was also the 
forerunner of our Blessed Lord, and by preaching 
repentance prepared the road for the publishing of the 
Gospel. 

Of the remainder the festivals of S. Bartholomew and 
Michaelmas are alike in taking Collect and Gospel from 
the Latin ^ but having a new Epistle, while the days of S. 
Matthew, S. Luke and SS. Simon and Jude have a new 
Collect as well as a new Epistle, and All Saints’ Day has 
a new Collect. 

^ ‘ Merciful Father, give us grace sempiterne Deus, qui hujiis diei 
that we never presume to sin through venerandam sanctamquc laetitiam in 
the example of any creature ; but if beati Bartholoinei Apostoli tui 
it shall chance us at any time to festivitate tribuisti : da ecclesise ture, 
offend thy divine majesty, that then qumsumus, et amare quod credidit, 
we may truly repent, and lament et prrcdicare quod docuit.^ 
the same, after the example of Mary Afichae/rna:;. ^ Pens, qui miro 
Magdalene, and by lively faith obtain ordine angelorum ministeria homi- 
remission of all our sins : through numque dispensas ; concede propitius 
the only merits of thy Son our ut a quibus tibi ministranlibus in 
Saviour Christ.’ coelo semper assistitur, abhis in terra 

S. Bartholomew. ‘Omnipotens vita nostra numiatur.’ 

. 



ADDITIONAL NOTE, 


The following are the originals of the Collects for the Sundays 
after Trinity : — 

First. Deus, in te sperantiuin fortitude adesto propitius invoca- 
tionibus nostris ; et quia sine te nihil potest mortalis inhrmitas, 
prresta auxilium gratiae cuae, ut in exequendis mandatis tuis et 
voluntate tibi et actione placeamus. 

The second Collect dates from t66i. 

Third. Deprecationem nostram, quaesumus, Domine, benignus 
exaudi ; et quibus supplicandi praestas affectum, tribue defensionis 
auxilium. , ^ 

Fourth. Protector in te sperantium Deus, sine quo nihil est 
validum, nihil sanctum ; multiplica super nos rnisericordiam tuam, 
ut te rectore, te duce, sic transeamus per bona temporalia ut non 
amittamus eeterna. 

Fifth. Da nobis, qucesumus, Domine, ut et mundi cursus pacifice 
nobis tuo ordine dirigatur, et ecclesia tua tiranquilla devotione 
laetetur. 

Sixth. Deus, qui diltgentibus te bona invisibilia praeparasti ; 
infunde cordibus nostris tui amoris affectum, ut te in omnibus 
et super omnia diligentes promissiones tuas, quae omne desiderium 
superant, consequamur. 

SeTjenth. Deus virtutum, cujus est totum quod est optimum ; 
insere pectoribus nostris amorem tui nominis, et praesta in nobis 
religionis augmentum : ut quae sunt bona nutrias ac pietatis studio 
quae sunt nutrita custodias. 

Fi^ghth. Deus, cujus providentia in sui dispositione non fallitur, te 
supplices exoramus, ut noxia cuncta submoveas, et omnia nobis 
profutura concedas.^ 

Ninth. Largire nobis, quaesumus, Domine, semper spiritum 
cogitandi quae recta sunt propitius, et agendi ,* ut qui sine te esse 
non possumus, secundum te vivere valeamus. 

Tenth. Pateant aures misericordiae tuje, Domine, precibus sup- 
plicantium ; et ut petentibus desiderata concedas, fac eos quae tibi 
placita sunt postulare. 

^ This Collect was simply translated until 1661 . 



554 


ADDITIONAL NOTE, 


Eleventh, Deus, qui omnipotentiam tuam parcendo maxime et 
miserando manifestas ; multiplica super nos gratiam tuani, ut ad 
tua promissa currentes coelestium bonorum facias esse consortesd 

Twelfth, Omnipotens sempiterne Deus, qui abun'dantia pietatis 
tuae et merita supplicum excedis et vota ; effunde super nos miseri- 
cordiam tuam, ut dimittas quse conscientia metuit, et adjicias quod 
oratio non praisumit. 

Thirteenth. Omnipotens et misericors Deus, et cujus munere 
venit ut tibi a fidelibus tuis digne et laudabiliter serviatur ; tribue 
nobis, quaesumus, ut ad promissiones tuas sine offensione curramus. 

Fourteenth, Omnipotens sempiterne Deus, da nobis fidei spei et 
caritatis augmentum ; et ut mereamur assequi quod promittis, fac 
nos amare quod praecipis. 

Fifteenth. Custodi, Domine, quccsumus, ecclesiam tuam propitia- 
done perpetua: et quia sine te labitur -humana mortalitas, tuis 
semper auxiliis et abstrahatur a noxiis, et ad salutaria dirigatur.^ 

Sixteenth. Ecclesiam tuam, quaesumus, Domine, miseratio con- 
tinuata mundet ct muniat ; et quia sine te non potest salva consistere 
tuo semper munere gubernctur. 

Seventeenth. Tuae nos, Domine, quaesumus, gratia semper et 
praevcniat et scquatur ; ac bonis operibus jugitiir prasstet esse 
intentos. 

Eighteenth, Da qumsumus, Domine, populo tuo diabolica vitare 
contagia, et te solqm Deum pura mente sectari.*^ 

Nmetecnth. Dirigat corda nostra, quassumus, Domine, misera- 
tionis operatic, quia tibi sine tc placere non possumus.*^ 

Twentieth. Omnipotens et misericors Deus, universa nobis 
adversantia propitiatus exclude; ut mente et corporc pariter 
expediti, qum tua sunt libcris mentibus exequamur. 

I Twenty-first. Largire, qumsumus, Domine, fidelibus tuis indul- 
gentiam placatus et pacem ; ut pariter ab omnibus mundentur 
oflfensis, et secura tibi mente deserviant. 

Twenty-second. Familiam tuam, qtimsumus, Domine, continua 
pietate custodi ; ut a cunctis adversitatibus tc protegente sit libera, 
et in bonis actibus tuo nomini sit devota.^ 

1 The phrase, running the way o; and the detfil, was inserted in i66i. 
thy commandment may obtain thy * ThQ vfords, thy Noty Spirit, wer^ 
gracious promises, was inserted in substituted in 1 66 1 for * the working 

of thy mercy.’ The Epistle, Eph. iv? 

2 The Epistle was appointed in 17—32, was appointed in 1549, 
1549, instead of Gal. v. 25— vi. 10. instead of the short portion, w. 23 

® The phrase, to withstand the — 28. 
temptations of the world, the flesh, ' The beginning of the Epistle 



ADDITIONA]^ NOTE, 


555 


Twenty-third, Deus, refugium nostrum et virtus, adesto piis 
ecclesise tu^ precibus, auctor ipse pietatis ; et praesta ut quod 
fideliter petimus efficaciter consequamur. 

Twenty-fourth, Absolve, qu^esumus, Domine, tuorum delicta 
populorum ; et a peccatorum nostrorum nexibus quae pro nostra 
fragilitate contraximus tua benignitate liberemur.^ 

Twenty-fifth. Excita, qu^sumus, Domine, tuorum fidelium volun- 
tates ; ut divini operis fructuin propensius exequentes pietatis tuse 
remedia majora percipiant.^ 

was added in 1549 > it bad com- tetnpus, semper proxinia dominica 
menced thus : * Fratres, confidimus ante Adventtan Domini^ si^^acaverit, 
in Domino Jesu, quia qui cepit in canteiur,, guando de dominica agitur, 
vobis opus bonum,’ &c. Also the Dicit Dominus, cum (n-aiio7te^ Excita 
two opening verses were prefixed to qiisesuraiis Domine, Epistola, Ecce 
the Gospel, showing the occasion on dies veniunt, Evangetium, Cum sub- 
which the parable was spoken. levasset. Si vero dominica no7i va- 

^ The Epistle, Col. i. 3 — 12, was caverit^tune inaiigtiaferiacanieiur. 
appointed in 1549, instead of w. 9 Cceterce vero dominicce quce reman- 
— II : also in the Gospel the story serintinferialibusdiebuscanUnturd 
was completed by the addition of * If there be twenty-six Sundays 
w, 23 — 26. ^ ^ after Trinity, the Collect, Epistle, 

2 The rubric, directing the use of and Gospel for the sixth Sunday 
this Collect, Epistle, and Gospel after Epiphany shall be used on the 
always on the Sunday next before twenty-fifth Sunday. If there be 
Advent, is simplified from that in the twenty-seven Sundays after Trinity, 
Sarum Missal, col. 536 : ‘ Cum pro- the Collect, &c., for the fifth Sun- 
lixum fiierit tempus inter inceptionem day after Epiphany shall be used on 
histories, Dens omnium, [/.<?. the the twenty -fifth Sunday ; and the 
first Sunday after Trinity:] et Collect, &c., for the sixth Sunday 
Adventum Dofniniy Ojfficium Dicit after Epiphany shall be used on the 
Dominus [i,e. the Introit for the twenty-sixth Sunday.’ This has been 
Sunday next before Advent] per the general rule, and it has the sanc- 
tres dominicas canteiur, ut supra tion of Convocation (1879). Cp. 
notatum esL Ctim vero breve f tier it above, p. 525. 



PubUc 

Baptiim. 

Primitive 

custom^ 


CHAPTER XIV 

THE BAPTISMAL SERVICES mTtI CATECHISM AND 
CONFIRMATION. 

Sect. I . — The Public Baptism of Infants. 

The service of Holy Baptism differs from other rites 
inasmuch as it has its origin in a definite formula of 
baptism, which our Lord Himself prescribed for the 
Church.^ This formed at once a nucleus for the de- 
velopment of a more elaborate service. One of the first 
additions to be made, was a profession of faith : the 
earliest extant form is that which was inserted at a 
very early date into the record of the baptism of the 
Ethiopian Eunuch ; ^ this is simply a profession of belief 
in Jesus as the Son of God ; but from very early times 
the profession took a triple form, expressive of a belief 
in the three Persons of the* Blessed Trinity and corre- 
sponding to the baptismal formula. To this positive 
profession an addition was further made corresponding 
to it on the negative side, viz., a renunciation of the 
Devil with all his pomps and works. Thus in these 
three acts — the renunciation of Satan, the profession of 
faith and the baptism by water with the use of our 

^ S. Mutt, xxviii. 19. ^ Acts viii. 37, quoted by S. 

Irenceus. Ileres, iii. 12. 8 . 



THE BAPTISM All SEP VICES. 


557 


Lord's formula — the rite of Christian initiation was 
carried out. 

Something more however was considered, from the 
ver3^ earliest times, to be necessaiy for its completion. 
The new birth of water and the Spirit was only consum- 
mated by the laying on of apostolic hands, conveying 
in its fulness the gift of the Holy Ghost. This practice 
is in fact the essential corollary of the act of baptism : it 
came into prominence in the first days of the gospel in 
a case where baptism was administered by Philip the 
deacon, who was not an apostle, and where in consequence 
the laying on of apostolic hands was a separate ceremony.^ 
Elsewhere it is assumed to be an integral part of the 
rites of baptism practised by the apostles; In one other 
case only is separate emphasis laid upon it in the Acts 
of the Apostles, and the reason there is clear : it is the 
case of converts who had received only the baptism of S. 
John Baptist, and had 'not so much as heard whether 
there be any Holy Ghost,* and who therefore needed to 
have clearly brought home to them both the distinctively 
Christian Baptism and the further Gift of the Spirit.^ 

It is important also to consider the preparation for the 
rite which was customary in early times.^ There are 
many signs that a very small measure of preparation 
was at first exacted, and this no doubt the circumstances 
justified. The circumstances of the day of Pentecost 
were exceptional : there was urgency in the case of the 
Ethiopian Eunuch and of the jailor at Philippi : more- 
over a large proportion af least of the early converts 
had already had the training of Judaism as their 
schoolmaster to bring them unto Christ 

But under other circumstances another policy was 


PuTjUc 

B&ptism. 


including^ 

Conjirma’ 

tioHy 


and i>receded 
by a prepa^ 
ration. 


' Acts viii. 14-17. ® See Stone, Aw, ch. XII. 

Acts xix- i“7. 



558 


THE BAPTISMAL SERVICES WITH 


Public 

Buptiim. 


Develop- 
merit the 
early 
nucleus. 


Patristic^ 

evidence. 


necessary, and it soon became customary to demand a 
special preparation for Holy Baptism of longer or 
shorter duration.^ 

Here then is already a baptismal system existii^g in 
outline : the actual rite with the renunciation and pro- 
fession, preceded by a preparation and followed by the 
Gift of the Spirit It is possible here, as in the case of 
the Eucharist, to detect the primitive outline : indeed in 
the case of baptism the task is easier than in the case of 
the Eucharist, for in some ways the practice is more 
uniform and the evidence which is forthcoming is more 
abundant 

The descriptions of the Didache^ and of S. Justin 
Martyr^ do little more than describe first the pre- 
liminary preparation and fasting in general terms, and 
then the baptism by immersion or triple affusion in the 
[name of the Holy Trinity. But in the early part 
of the third century there is considerable evidence 
available, from which a general idea may be formed of 
the baptismal customs of that date : and in the middle 
of the fourth century a still more wide survey of the 
baptismal customs of various churches is possible, which 
confirms the impressions gathered from the earlier 
picture and brings out very clearly the primitive unity 
of model, which underlies them all. 


^ Some traces of this seem to be 
visible in the New Testament : when 
S. Paul says (i Cor. i. 14-17) that it 
was not his work to baptize, he is 
probably meaning something more# 
extended than the mere administra- 
tion of the brief rite of baptism, and 
has in view a system of teaching and 
training. 

^ The Teaching of the XII, 
Apostles : 

K€(I>. C- Tlfpl rod ^avricTfiaroSy 
odro) $aTrr{(rar€' ravra irdura rrpo- 
0a'trTi<raT€ els rh ovofxa rov 


Uarphs Ka\ rov Tlov Kal rod aylov 
Xlvev/iaTOs ev vSari Cwvri. 

M els &k\o 1 / 5 ^ 

^aTTTKTov* €? 5’ ov hitvaffai iy ypvxp^t 
4v depp.^.^ ’Ehv dp<f>6Tepa 
eKX^ov els r^v Keipakijy rpls SSarp els 
ovopa Uarphs Kal Tlov Kal aytov 
Uyevparos, Uph Sh rov dayrrloparos 
frpouijcrreva'drco 6 0anri^(av Kal 6 
0arriC6peyos Kal et rive$ &\\ot 
hvvavrai* Kekedcrets Se yrtorevcrai rhv 
0avrL(6peyop vph pias ^ Zdo. 

^ ApoL i. 61. See below, p. 596. 



CATECHISM AND CONFIRMATION 


559 


At the former epoch, i,e. early in the third . century 
the following points are clear. 

1. The selection and preparation of candidates was 
made with care and caution : instruction was given in the 
renunciation necessary : candidates both men and women 
were called upon to give up occupations and habits 
inconsistent with a Christian profession : forty days were 
spent in special preparation, in teaching and exorcisms, 
and the candidates, after finally satisfying the Bishop as 
to their suitability, made their final arrangements on the 
Thursday in Holy Week, fasted on the Friday, and pre- 
sented themselves before the Bishop on the Saturday 
morning for the last stage of their preparation. It con- 
sisted of three acts. First the closing exorcism — the 
Bishop stretching his hands over them as they knelt 
facing eastwards, prayed for the last time for the ejec- 
tion of the evil spirit from them ; secondly, the exsuffla- 
tion — he breathed in their faces ; thirdly, the Effeta — he 
touched each candidate on the mouth, ears, &c., with 
spittle or oil, after the example of our Lord's action in 
healing the deaf and dumb man.^ 

2. The actual baptism took place at night after the 
lessons and prayers of the Vigil. The holy oils have 
been already blessed by the Bishop and the water in the 
baptistery hallowed for use^: the candidates finally 
renounce Satan, facing westwards, and then, descending 
into the water, face eastwards and make their profession 
of faith j thereupon they are baptized by triple immersion. 

3. On coming up out of the water the Bishop anoints 
them with the chrism, signs them with the sign of the 
cross, and lays his hands upon them. The ceremonies 
being thus completed, the candidates pass on to the altar 

^ S. Mark vii. 31-37. it seems to have be^n as early 

' ® The consecration of the water is as this. Tert. De Bapt. 4. For 
not so marked a feature as the rest, other evidence, see Stone, 132, 268. 


PabUc 

BAptiUL 

At tJu he' 
of 

the third 
cent%ry. 

Prepara- 
tion ; 


tiu last 
stage. 


Baptism- 


Confirtna- 

tion. 



56 o 


THE BAPTISMAL SEP TRICES WITH 


Public 

BaptUm. 


/« the fourth 
century. 


A sipnilar 


f»ut con- 
trasted. 


Develop- 
ment in the 
caiechu- 
menate. 


to receive their first communion : and after it milk and 
honey are given to them, as emblematical of their entry 
into the Promised Land and of the childlike nature now- 
renewed in them, &c. 

This very full outline of the service, which may be 
gathered alike from Tertullian Land from the Hippoly- 
tean Canons,^ reappears again in the writers of the 
middle of the fourth century. The picture then obtain- 
able is the same, though the details are better filled in, 
and in particular there are now actual formularies avail- 
able for study, which form part of the Sacramentary of 
Serapion. Some small additions, which have been made 
in one or other place, disturb to a small degree the unan- 
imity ; but the general impression is that of one uniform 
baptismal system throughout Christendom, and alike 
among orthodox and heretics, catholics and schismatics. 

The chief developments which had taken place in this 
scherne of the early part of the third century since the 
apostolic times were, (i) the introduction of the use of oil, 
as a literal interpretation of the unction of the Spirit 
spoken of in the New Testament, and (ii) the custom of 
hallowing the water. The subsequent development 
which becomes evident in the rites of the fourth century 
concerns mainly the system of preparation immediately 
preceding baptism. 

When the peace of the Church was established at the 
beginning of the fourth century, Church services and 
discipline came more into the open, and numbers of 
converts- pressed in to the Church* It is natural there- 
fore to find clearer evidence of systematic procedure in 
the preparation for baptism. The position of a cate- 
chumen, or postulant for baptism, had become a regular 

’ See the passages collected by where, 

Duchespe, pp. 321, 522, from the “ §§ 60-149. PP- 512-514. 

treatise, De BaftismOy and else- 



catechism AND confirmation: 


56r 


status : he was admitted to the catechumenate by a 
definite service and thenceforward ranked as a Christian. 
The length of the remoter period of probation varied 
with circumstances, but in any case there was always 
the nearer preparation for baptism itself, carried on during 
the forty days previous to Easter, as has been already seen. 
Here too there was more system : the candidate gave in 
his name at the beginning of the period to the Bishop, 
and was enrolled among the cornpetentes or applicants. 
The training which followed was minute and careful, 
and varied at difTerent times and places ; but the chief 
features which it is important to notice here were two. 

There was a series of services, called not unfrequently 
scrutinia or Testings, which all the competerites were 
bound to attend ; and these served a double purpose. 
First, they were the occasion of repeated ceremonies of 
exorcism, such as those employed at the original 
admission to the catechumenate, or that described 
above as the final exorcism by the Bishop- on the eve 
of baptism. Secondly, they were the occasion of a 
systematic instruction in faith and worship, and especially 
of the learning and recital by the candidates of the Creed 
and of the Lord's Prayer. 

The systematic catechumenate of the fourth century, 
while differing in different places in detail, was sub- 
stantially the same everywhere; the same, for example, in 
Jerusalem as in Africa or in Rome.^ It came however 
to maturity only to decay again with great rapidity : for, 
as the West became Christian, the number of infant 
candidates came to overpower the adults, and the whole 
system needed modification in view of this change. 


PnbUi; 


Probation^ 

remoter^ 


and more 
immediate. 


The scruii~ 
nies 


for (a) ex- 
orcism ; 


and (b) in- 
struction ; 


The decay 0/ 
the system. 


^ Evidence is abundant as to the evidence comes chiefly from 
Jerusalem from the Catechetical S. Augustine and S. Ambrose. See 
Lectures of S. Cyril and the Pere- Wiegand, Symbal und Kateckumenai 
grinaiio of S. Silvia. For the West (Leipzig, i^9)» Stone, Lc. 



562 


THE BAPTISMAL SERVICES WITH 


Public 

Baptism. 


The semice 
ai Rome in 
the seventh 
tentury. 


The modification was made very slowly and on con- 
servative lines : the infants were treated as though they 
were adults, were admitted as solemnly as ever to the 
catechumenate, were called up to recite their creed and 
make their profession by deputy ; and generally speaking 
the whole procedure was kept up, though much of it 
became symbolical and representative rather than 
actually and literally applicable. The part of the system 
which chiefly disappeared was the system of instruction : 
the ‘scrutinies’ were retained, but chiefly for the cere- 
monies of exorcism ; and soon all that remained of the 
systematic instruction was the teaching and recital of the 
Creed, the exposition of the Lord’s Prayer, and in con- 
servative Rome a brief exposition of the opening 
passage of each of the four gospels.^ 

This is the point of the history which is represented in 
the earliest Roman Service books which bear witness to 
the use of the seventh century.^ i. The preparatory 
rites for baptism are there reduced to a series of seven 
‘ scrutinies,’ beginning in the third week of Lent ^ with 
the admission to the catechumenate and ending with the 
final exorcism, imposition of hands, and Effeta early on 
Easter Even. The instruction was all given at the third 
scrutiny, and the recitation of the Creed took place at the 
final one. In this preparation, as in other parts of the 
series of rites, the Roman use had its own peculiarities, 
and points of contrast are noticeable with the Gallican 
or non- Roman Western use as a whole or with the 
peculiarities of individual local Churches.^ 

^ Gelas. Scccr. 537. In Spain a single immersion was cus- 

The Gelasian Sacrammiary and tomary, as a protest against Arianism 
the 7th Roman Ordo. (Stone, 135, 271). At Milan and in 

^ Gelas Sacr. 52 1 and fT. the sphere of its influence, the bap- 

^ The Aperiio Aurium, or formal tism was followed by a washing of 
instruction in the four Gospels, was feet : this was also a Celtic custom, 
peculiar to Rome. The ceremonies of See the Stowe Missal in Warren, 
unction differed in different places. Liturgy of the Celtic Churchy 2 %I 



CATECHISM AND CONFIRMATION 

2. The consecration of the font followed the Vigil 
Service of Easter Even ; this was performed with great 
solemnity by the Pope himself, who went with his clerg>' 
in solemn procession to the baptistery with lights and 
incense and the chant of litanies ; a preliminary benedic- 
tion was said, then a long consecratory prayer, at the 
close of which the chrism was poured into the font in 
the form of a cross. 

' 3. The baptisms followed with triple immersion 

corresponding to a triple profession of faith, and each 
neophyte was anointed with chrism on coming up out 
of the water, and clad in new clothes. 

4. The Pope performed only a few baptisms and then 
retired from the baptistery to his throne in the church, 
where the neophytes received their new dress from him. 
Then as they stood in a circle before him he invoked 
upon them the sevenfold gift of the Spirit and confirmed 
them in turn, anointing with his thumb in the form of a 
cross the forehead of each with the chrism. 

From this they passed on to the Mass and to their first 
communion, and the subsequent food of milk and honey. 

Two points are especially noticeable : first, the fact 
that, though the candidates are children, they are still 
treated throughout as much as possible like adults, and 
are communicated' at the end : secondly, while the 
Bishop is still in theory the minister of the whole, the 
functions have in fact been delegated : the consecration 
of the chrism has universally, in the West as in the East, 
been retained in the Bishop^s hands : and in the West 
the invocation of the Holy Spirit and signing with the 
chrism as ‘ confirq^ation*, is also not delegated ^ : but the 

1 This is the Roman custom : else- consecrated chrism, chtained for a 
where in the West the custom of time, as it has continuously in the 
allowing the priest to perform con- East. But the Roman custom drove 
firmation, by means of the episcopally it out. See, £dr exauapie, Innocent s 

0 0 2 


563 


Public 

Buptiam. 


candidates 


the minis- 
ter. 



564 


PubUc 

B&ptLtm. 


The £^owih 
of the 

Sarum Rite 


hjf adoption 
of Gallican 
cwiioms. 


and modifi- 
cations to 
meet nenv 
conditions ; 


compres- 
:ion ; 


THE BAPTISMAL SEP VICES WITH 

rest of the service has been conceded to priests and 
even deacons to perform as a normal function. 

From this early mediaeval Roman service it is a very 
small step to the later mediaeval service of the Sarum 
Use. The Roman baptismal customs, as brought by 
S. Augustine, found themselves confronted with other 
customs to which the Celtic Church passionately clung : 
the difference between the two uses was a great bone of 
contention, but it is not clear in what it consisted.^ It 
is improbable that any -concession was made to the 
customs of the Celts in this respect, for the difference 
seems to have been serious, and to have involved in 
the Roman minds some doubts as to the validity of the 
Celtic baptism. Consequently such modifications of the 
service, as took place, may be assigned to two causes 
independent of this dispute. First, to the adoption of 
some Gallican customs : the signing on the right hand 
at the close of the admission to the catechumenate,^ 
the solemn triple formularies of impregnating the font 
with the oil and chrism,^ and the presentation of a 
candle^ as well as the chrysom robe after the baptism,® 
these are features of Gallican origin. 

But apart from borrowing, other changes came about 
in the service to meet the altered circumstances : the 
catechumenate, as a period of probation, faded out 'of 
existence, and the rites were compressed so as to form a 


letter to Decentius {Epht. xxv. 3 ; 
Migne, P.L. xx. 554) quoted in 
Gratian nr. iv. 119. See Hall, Con- 
firmaiiony ch. iv. 

^ Warren, Liturgy of Celtic 
Churchy 64. 

Martene, i. i, xvin. Ordo xiii. 
Cp. Miss, Goth, (Muratori, ii. 589), 
and the" Celtic Stowe Missal in 
Warren, l.c. 217. 

^ SacK Gallic, (Bobbio) in Mura- 


tori, ji. 850 ; Miss. Goth.., ibid. 591. 

* Mentioned by S. Ambrose, De 
lapsu Virg. 5. Originally on Easter 
Even the candles were unlighted till 
the general lighting up of the church 
from the N^w Eire. Martene i. i. 
XV. 10. 

® The Roman Rite made no special 
ceremony of this as did the Gallican. 
See Missale Gotkicum (Muratori, ii. 
590) and Sacr, Gall . , ibid. 852. 



CATECHISM AND CONFIRMATION. 


565 


mere introduction to the baptism itself, though a separate 
title was still retained for this section of the series 
of baptismal services to denote that its object was 
‘ the making of a catechumen ' ^ : the exorcisms, which 
had been repeated at each scrutiny, now figured only 
once, and the system of instruction only survived in the 
form of the reading of a Gospel ; but otherwise the out- 
line remained unchanged, except that the preliminary 
anointing and the renunciation of Satan were trans- 
ferred to a later point, so as to precede immediately the 
act of baptism. On the other hand, the norma] 
baptismal service lost two out of its four main sections : 
the consecration of the font was only performed rarely, 
as on Easter or Whitsun Even, but Holy Baptism was now 
administered at other times than in conjunction with the 
Great Paschal or Pentecostal ceremonies : consequently 
it was an exceptional event for the baptismal service to 
include a consecration of the font : as a rule the water was 
already consecrated, and stood ready for use in the font- 

Again, the ceremony of confirmation became separ- 
ated from the service, because it was only rarely that 
the Bishop was present at a baptism to administer con- 
firmation ; and this rite thus was deferred till the 
children had reached years of discretion. As a natural 
consequence of this the newly baptized ceased to go on 
straight to their first communion ; and the confirmation 
and communion of infants became rare in the Western 
Church.2 

The following table will show the relation of the 
earlier and later forms of the Latin Rite, and also the 
relation of the English forms to these. 

' Ordo ad faciendum catechu- and confirmed in the old way at the 
menum. age of three days by Archbishop 

Queen Elizabeth was baptized Cranmer. Stow, Annals. 


PubUc 

BaptiMu. 


by the sepa- 
ration of the 
consecration 
of the font ; 


and of con- 
firmation. 



566 


THE BAPTISMAL SEP VICES WITH 


The Roman Rite of Baptism Sarum Manual. 

IN THE VIlTH Century. 


The Catechumenate. 

{a) Admission. 

1. [Priest breathed on candi- 

date.] 

2. Priest names and crosses. 

'X. Prayer with imposition of 
hands. 

4. Salt placed in mouth and 

Prayer. 

(d) Six Scrutinies in Lent. 
After the Collect at Mas.s, 

5. Introductory privaxe prayer 

and crossing by the god- 
parents. Crossing, prayer 
with imposition of hands, 
and Exorcism by Acolytes 
(thrice). 

6. The same, but without Exor- 

cism, by the priest. 

7. Private prayer and crossing 

by the god-parents as be- 
foi;e, to close with. 

8. Instruction, i.e. at the 3rd 

Scrutiny : — 

j Gospel Ape.rtio aurium. 

] Creed Traditio Syniboli. 

I Lord’s Prayer Traditio Pater. 

((•) Last Scrutiny at 9 a.m. on 
Easter Even. 

Priest signs with Cross 
10. And with laying on of hands 
says the final Exorcism. 

It. Effeta, anointing ears and 
lips with spittle, 

12. Unction with oil on breast 

and back. 

13. Triple renunciation of Satan, 

14. Recitation of Creed {Red- 

ditio Symboli) by ^he Priest, 
laying his hand on thdr 
heads successively. 


Ordo ad faciendum 
Catechumenum. 
Breathing on. (At the Door.) 

Name and Crossing. 

Prayer, &c. 

Salt and Prayer. 


Acolytes’ crossing, Prayers and 


Exorcising (thrice). 

Prics^Ps Crossing and Prayer. 


Exorcism 

The Gospel (Matt. xix. 13'), 
Elfeta ( = Ephphatha). 


Recitation of Lord’s Prayer, 
Hail Mary and Creed by 
priest and god-parents. 

Signing of the infant on the 
right hand, and blessing. 
Introduction to Church. 



CATJSCmSM AJV£> CONFIRMATION. 


First English Prayer Second English Prayer 

Book, 1549. Book, 1552. 


1. Exhortation. (At the Door; Exhortation. (At the Font] 

2. Prayer. Prayer. 


3. Name and signing. 


4. Prayer (2nd Adjuration). Prayer (d°). 


), 


5. Exorcism (once). 


6. Gospel (Mark x. 13). Reading of Gospel (Mark x, 13). 


/. Exhortation and Exhortation. 

8. Recitation of Lord’s Prayer 

and Creed by priest and 
god-parents. 

9. Prayer by the priest. Same prayer by all 

lO. Introduction to Church, 



568 


THE BAPTISMAL SEP VICES IV/TH 


The Roman Rite of Baptism 
IN THE VIlTH Century. 


Baptism on Easter Eye. 

15. Litany. 

16. Benediction of Font, 

17. Infusion of chrism. 


18. Profession of Faith (thrice). 


19. Baptism by triple immersion. 

20. Unction by the Priest with 

oil and chrism. 

21. Clothed in a new dress. 


Confirmation follows. 


22. Invocation of the Holy 

Spirit by the Bishop. 

23. Signing Cross on the fore- 

head with thumb dipped 
in chrism. 


Sarum Manual. 


/ Benedictio Fontis, 
used from tune to time. 
Litany. 

Benediction of Font. 

Triple infusion of oil and 
chrism. 

Ritus Baptizandi. 

Renunciation of Satan thrice 
Xi3)- 

Unction on breast & back (12). 
Profession of Faith (thrice). 

Desire of Baptism. 


Baptism by triple immersion. 

Signing with Cross with chrism. 

Giving of chrysom (white robe). 
Giving of a taper. 

The priest exhorts the god- 
parents. 

Confirmatio Puerorum. 


Ver sides. 

Invocation of the Holy Spirit 
Signing, &c. 


Collect. 


First Communion follows. 


Blessing, 



CATECHISM AND CONFIRMATION, 


569 


First English Prayer 
Book, 1549. 


Second English Prayer 
Book, 1552. 


11. Address to god-parents. 

12. {a) Renunciation of Satan 

(thrice). 

{b) Profession of Faith 
(thrice). 

{c) Desire of Baptism. 

/ Blessing of Water N 
to be used at least mo 7 ithly. 

i. Blessing of the Water. 

ii. Eight short petitions. 

iii. Collect, 

,3. 


14. Giving of the chrysom. 

15. Unction, 


16. Exhortation to god-parents. 


Confirmation. 


1. Versicles. 

2. Invocation of Holy Spirit. 

3. Prayer of the minister. 

4. Signing by the Bishop with 


5. Laying on of hands. 

6. Prayer. 

7. Blessing. 


Address to god-parents. 
Renunciation of Satan (once). 

Profession of Faith (once). 

Desire of Baptism. 

Obedience to Commandments. 


Four short petitions. 

Collect {modified in 1661 so as 
to include a blessmg oj the 
water). 

Signing with Cross on forehead. 


Introduction & Lord^s Prayer. 
Thanksgiving. 

Exhortation. 

Address. 

Confirmation. 

\i66i. Preface, 

Bishofs Questio7i and A7iswer.'] 
Versicles. 

Invocation of the Holy Spirit- 


Laying on of hands with prayer, 
\^Lord^s Prayer^ i66ii\ 

Prayer. 

[Collect, 1661.] 

Blessing. 



570 


THE BAPTISMAL SERVICES WITH 


FUbUe 

Revision. 


In 1549, 
ihe triple 
fo-nn of the 
service 
retained. 


•with omis- 
sions. 


A new fvrj?t 
for halloxo- 
ing the font, 


In forming the new baptismal office the revisers had 
to face many problems, because, while the circumstances 
of baptism had altered so much, the service had never 
yet been similarly altered. Their models were chiefly 
two, viz., the current Latin service and the modification 
of it in Hermann’s Consultation} Considerable changes 
were made in 1549, more radical in some respects than 
those of the Consultation^ and further alterations followed 
in 1552. 

The service still retained in 1549 its triple character, 
i I. The making of a catechumen, which, according to 
; the Consultation wa§ to be done on the day before the 
actual baptism, became in the First Prayer Book, on the 
contrary, a mere opening section of the baptismal 
I service : it was greatly cut down from the Latin model ; 
exhortations and prayers on the plan of the German 
Order took the place of Latin ceremonies such as the 
Gift of Salt or the Effeta^ which were discarded ; but it 
retained some substantial recognition of its identity 
with the old admission to the catechumenate in the fact 
that it was said at the church door, and was consequently 
still distinct from the rest of the service. 

2. The consecration of the font was still a separate 
rite; it was ordered that the water should be changed 
and hallowed at least every month ; and a form for this 
was provided, and placed as an appendix at the end of 
the baptismal services. It was not the old form of the 
Manual, but was evidently taken from some Gallican 
source ; the exact original, however, has not yet been 
traced : various parts of it occur in several Gallican 
formularies of baptism, but, while the connexion is too 


* These and othet Sources are Tcty The I^atm Seri^ice is in Maskcll, 
conveniently Collected and well Mon. i. 3 and ff. Cp. York and 
handled in Fallow, TAt Sarum Manuals in Surtees Soc., 

Offices Illustrated^ Oxford, 183S, vol. 63. 



CATECHISM AND CONFIRMATION, 


sn 


obvious to be denied, it seems impossible to say of any 
of the extant rites, that it is the one, which was before 
the revisers in doing their work. 

The form provided in 1549 ran thus : — 

O most merciful God our Saviour Jesu Christ, who hast ordained 
the element of water for the regeneration of thy faithful people, 
upon whom, being baptized in the river of Jordan, the Holy Ghost 
came down in likeness of a dove ; send down, we beseech thee, the 
same thy Holy Spirit to assist us, and to be present at this our 
invocation of thy holy name: Sanctify ^ this fountain of baptism, 
Thou that art the sanctifier of all things ^ that by the power of thy 
word all those that shall be baptized therein may be spiritually 
regenerated, and made the children of everlasting adoption. 
Amen. 

1. O merciful God, grant that the old Adam, in them that shall 
be baptized in this fountain, may be so buried, that the new man 
may be raised up again. Amen. 

2. Grant that all carnal affections, &c. 

3. Grant to all them which at this fountain forsake the devil and 
all his works, that they may have power and strength to have 
victory, and to triumph against him, the world, and the flesh. 
Amen. 

4. Whosoever shall confess Thee, O Lord, recognise him also 
in thy kingdom. Amen. 

5. Grant that all sin and vice here may be so extinct, that they 
never have power to reign in thy servants. Amen. 

6. Grant that whosoever here shall begin to be of thy flock, 
may evermore continue in the same. Amen. 

7. Grant that all they which for thy sake in this life do deny 
and forsake themselves, may win and purchase Thee, O Lord, 
which art everlasting treasure. Amen. 

8. Grant that whosoever is here dedicated to Thee, &c.^ 

The Lord be with /ou. 

Answer. And with thy spirit. 

^ This series of eight short prayers 10, 15, 14, 16) ; the two first prayers 
is one of the most easily identified of that series also are found here in 
portions of the form ; they all are the two clauses in the prayer itali- 
found in a similar series of sixteen cised above. The saftle series is 
short prayers in the Mozarahic found in the Missale OalUcanum 
‘ Benedictio Fontis,’ Migne, P.L., (Muratori, ii. 740) with three slight 
Lxxxv. 188, col. 466 (Nos. 4, 5, 8 , 9, differences 3 in two of these the 


muc 

Baptlam. 



572 


PtttUc 

BaptUm. 


and ampUft. 
cation oj the 
‘ Catechis?n 


In HJ52 


further com 
pression. 


THE BAPTISMAL SERVICES WITH 


Almighty everliving God, whose most dearly beloved Son, &:c. 
Regard, we beseech Thee, the supplications of thy congregation, 
and grant that all thy servants which shall be baptized in this 
water, prepared for the ministration of thy holy sacrament, ^ may 
receive the fulness of thy grace, and ever remain in the number of 
thy faithful and elect children, through Jesu Christ our Lord. 

3. The rite of the baptism itself followed the old 
‘ Ritus baptizandi,' but the Renunciation and the Con- 
fession of Faith were prescribed in fuller form, so that 
the first became a triple renunciation, not only of the 
devil, but also of the world and of the flesh ; while the 
second involved the recitation in full of the baptismal 
Creed. Smaller changes were the omission of the de- 
livery of the taper, and the postponing of the unction 
till after the chrysom' had been given. An address to 
the god-parents was provided according to old custom 
at the end of the service, but a novel address was also 
introduced, as an ifitroductioii to the Renunciation and 
Confession of Faith, 

Further changes were made in 1552, partly to secure 
a still greater unity in the baptismal service, and partly 
to meet criticisms and objections, which the retention of 
so many of the old ceremonies had called forth. To 
secure greater unity, the saying of the early part of the 
service at the church door was given up, and the whole 
was assigned to be said at the font. The recital in 

English version follows the Gallican, the end of the seventeenth century, 
and not the Mozarabic, le. in the So it is probable that Cranmer had 
wording of the fourth and in ^ the some other Gallican Order of Service 
order of the three last clauses ; but before him which has not so far been 
in the third — the wording of the last identified. 

clause —it is nearer to the Mozarabic. The two Gallican prayers are 
It is clear that the Mozarabic Missal printed side by side in Forbes, Galll 
was accessible at the time of the re- can Liit^r^leSj p. 190. Compare 
vision,for it was printed by Ximenes in other Gallican forms of ‘ Benedictio 
1500, and it may very easily have been Fontis’ at pp. 95 and 268 there, 
known to Cranmer ; on the other hand ^ The clau.se ‘prepared for the 
the MS. of the Mfssaie Gallicanum ministration of thy holy sacrament ' 
was not discovered and printed till was omitted in 155?. 



CJ rECmSM AND CONFIRM A TION. 


573 


the first part of the service of the Creed and Lord’s 
Prayer, the last relic of the Redditio symbolic was also 
given up : the Creed was already said in full according 
to the book of 1 549 at the Confession of Faith, and a 
.place was found for the Lord’s Prayer at the opening of 
a section of thanksgiving, which was now for the first 
time added after the baptism.^ 

The criticisms of Bucer on the office of 1549 have 
already been described^: some of the more important' 
were taken to heart, and changes were made in conse- 1 
quence. The exorcism, the unction and the chrysom were I 
put out of the service : the crossing, however, to which 
he equally objected, was retained in a simpler form, and 
placed in a more central position in close connexion 
with the act of baptism, instead of in the traditional 
position at the beginning : it had been naturally con- 
nected with the admission to the catechumenate at that 
point, but it no longer retained any special significance 
there when once that connexion was abandoned, and in 
its new position it to some extent took the place left 
vacant by the omission of the giving of the chrysom and 
of the unction. But further, Bucer was possessed with 
an unreasoning horror of the benediction of material 
objects, and wished to have no trace of such a thing in 
the baptismal service. Accordingly in 1552 the prayer 
for the hallowing of the font was omitted, and with 
regard to the rest of the form of blessing prescribed in 
1549, four out of the eight short prayers, together with 
the closing collect in a modified form, were retained, and 
were set for use at each baptism immediately after the 
Renunciation and Confession of Faith and before the 

^ This follows S. Cyprian, Dom. the section of thanlcsgiving in the 
Or. 9. Compare the transposition. Communion Service. Above, p. 473. 
of the Lord’s Prayer in 1552 to a - Above, pp. 74, 75, They are 
similar position as the opening of given in full in Fallow. 


Pnblic 

B&ptiKm. 


and omiS‘ 
Sion 


0/ cere- 
monies. 


and conse<^ 

cratory 

prayer. 



J 574 


THE BAPTISMAL SERVICES WITH 


rabUc 



The frese.it 
service 


Opening- 

Rubric. 


act of baptism.^ Thus, although Bucer did not get all 
the changes made that he desired, the chief of those 
that were made were due to his suggestion. 

After fhis general survey of the history of changes in 
the Rites of Baptism, it remains now to review the 
present office in detail, noting by the way such changes 
as have been made since 1552. The title was slightly 
altered in 1661 by the restoration of the word ' Public,’ 
which had formed part of the title in the First Book, 
and by the insertion of the words ^of Infants,’ which 
were rendered necessary by the setting forth then for 
the first time of a special service for adult baptism. At 
the same time a change was also made in the first 
rubric, which had hitherto been longer, and formed an 
introduction to the office : — 

It appeareth by ancient writers that the Sacrament of Baptism 
in the old time was not commonly ministered but at two times in 
the year, at Easter and Whitsutitide^ at which times it was only 
tninistered in presence of all the congregation : which custom now 
bei?tg grown out of use^ although it cannot for inany considerations 
be well restored again^ yet it is thought good to follow the same as 
7 iear as conveniently may be : wherefore the people are to be ad- 
monished^ that it is most convenient that Baptism should not be 
ministered but upon Su?idays and other Holy Days^ &^c. 

Since the custom of observing solemn times of Baptism 
had long been disused, the mention of the custom was 
omitted in 1661. It was enough to specify the things 

^ Bucer objected even to the influence it came to an end in the 
statement that by the Baptism of West. Duchesne, 282, 283. 

Christ water had been sanctified to ^ ‘ We will that Baptism be min- 
the mystfcal washing away of sin : istered only upon the Sundays and 
but his desire for the removal of the Holy Days, when the whole congre- 
phrase was not gratified. gation is wont to come together, if 

^ The Epiphany was in early days the weakness of the infants let not 
a solemn time of baptism from its the same, so that it is to be feared 
connexion with our Lord’s Baptism that they will not live till the next 
(abov^e, p. 323), but this custom was Holy Day.' Hermann’s Consultation.^ 
resisted at Rome, and under Roman fob cliii. 



CATECHISM AND CONFIRMATION. 


575 


which were necessary, which are, that, except in cases 
of necessity, the rite be administered at the font on a 
Sunday or a Holy Day, ‘ ‘w}ie7t t/ie most number of people 
cofne together ; ’ that the time in the service be after the 
second lesson at Morning or Evening Prayer ; and that 
three sponsors be required for each child : ^ notice must 


^ The institution of sponsors is 
very ancient. At the end of the 
second century some one was required 
to be security for the candidate on 
admission as catechumen ( Can, Hipp. 
103), and again some one to receive 
him from the font and be security for 
his future life. The latter persons, 
called ‘sponsores’ (Tert. De Bapi. 
16) or ‘ susceptores ’ (cp. Tert. De 
cor, mil, 3), were farther required to 
answer in the name of infants and 
others unable to answer for them- 
selves [Can. Hipp. 113, &c.). In 
the days of adult baptism by immer- 
sion one person, of the same sex as 
the candidate, received him or her 
from the font ; in some places the 
rule required a deacon for a man and 
a deaconess for a woman [Ap, Const, 
iii. 16) ; but as the manner of bap- 
tism changed, this was no longer ne- 
cessary, and it became natural for 
one to stand sponsor to the opposite 
sex. In this way a single baptisnaal 
Godparent was all that was required, 
and some rules forbad more (Decree 
of Leo IV. in 853 in Gratian iv. iii. 
loi) ; but another was rrequired for 
the catechumenate and another for 
confirmation [Ibid,)^ making three in 
all. A false decretal ascribed to 
Pope Hyginus in the second century, 
but actually included in the Saxon 
Penitential of Abp, Theodore [Peni- 
tential, 11 . IV. 8 (cp. lo) in Haddan 
and Stubbs, iii. 193, or Schmitz, 
jBussbiicher, ii. 569), and inserted in 
the Decretum (iv. iii. 100) allowed 
that the same person might stand in 
case of necessity on all three occa- 
sions, though the Roman custom was 
to have a different sponsor at each. 
In theory the old rule of a single 


sponsor held good, but it was recog- 
nised that in places it was overruled 
by custom, and three sponsors were 
allowed at baptism — a survival, pos- 
sibly, of the older triple sponsorial 
system. 

This custom prevailed in England 
(Lyndwood, Prov. iii. 24). The 
Sarum rubric slightly altered the ojd 
rule, and placed it. alongside of the 
existing customary regulations : — 
Non plures quam unus vir et una 
mulier ( Leo had ‘ unus, sive vir sive 
mulier ’) dehent accedere ad suscip- 
iendtmi parvulum de sacro fonte . * • | 
nisi alia ftterit consnetndo approbata : 
tamen ultra ires ampims ad hoc 
nuUatenus recipia 7 iiur. The custom 
was fully approved in England, 
which still holds, and was inserted in 
the Rubric in 1661. The Council of 
York in 1195 fourth canon de- 
clared in favour of three sponsors as 
maximum (Harduin, vi. 1931), and 
Abp. Edmund’s Constitution of 1236 
(Lyndwood, /.c.) is to the same 
effect; but in 1240 the Synod of 
Worcester spoke af it as a minimum^: 

^ Masculum ad minus ^ (perhaps for 
^ ad mains'^) dud masculi et una 
mulier suscipiant : feminam duo 
mulier es et mas cuius unus. (Har- 
duin vii. 332; Mansi, xxiii. 527; 
Wilkins, i. 667.) The Roman rule 
prescribes one sponsor or at most 
one of each sex. 

From at le^st as early a time as 
the sixth century ( Code of Justin- 
ian V. IV. 26), sponsorship has been 
held to involve a relationship wjhich 
was a bar to marriage, precisely like | 
a natural relationship : consequently ' 
the older custom of parents standing 
for their children, apparently in a 



S76 


THE EAPT/SM. 4 L SERVICES WITH 


BijSmof given by the parents at least before the be- 

ginning of Morning Prayer.^ At the last revision (i66i) 
it was directed that the font should be filled with pure 
water at every time of Baptism.^ 

The preliminary inquiry is according to the old 
rubric,® and the address has one slight point of contact 
with the long opening exhortation in Hermann’s 
Consultation } The first prayer was taken in 1549 


sponsorial and not merely a parental 
position at baptism, which was com- 
mon in S. Augustine’s day, was pro- 
hibited (Council of Mainz in 813, 
Canon 55 : in Harduin iv. ioi6). 
This prohibition was repeated in the 
29th of the Canons of 1603, and it 
was further required, again following 
older precedents, that sponsors must 
have received Communion. The firsc 
has been (informally) repealed by the 
Convocation of Canterbury in 1865, 
and has been abolished by the Irish 
and the American Churches ; but the 
second still holds good and is justified 
both by reason and precedent. 

The requirement of a sponsor for 
confirmation, which has been custo- 
mary in England at least since the 
timeof Abp. Theodore and the Laws 
of Ine (c, ^o), (See No. 76 in 
Haddan and Stubbs, hi. 218) is con- 
tinued by the third rubric after the 
Catechism : the Sarum rubric laid 
down that this should not be one of 
the baptismal sponsors, except in 
case of necessity. Cp. Myrk, /«- 
stnution for Parish Priests (E. E. 
T. S ) 11 . 164-6. 

See for the whole subject, Bing- 
ham, XI. vin. ; Stone, pp. i<X) and 
ff. ; Diet Chr. Ant., s. v. Sponsor ; 
Van Espen, Jus. Ecd. Univ. 11 . i. 
2, V. and II. i. 13, vii. 

^ Hermann’s Consultation^ fol. 
cliii. : ‘ But that all things may be 
ministered and received religiously 
and reverently, the parents of the 
infant .shall signify the matter be- 
times to the pastors, and with the 
godfathers shall humbly require Bap- 


tism for their infants. That if the 
parents, or the godfathers, or both, 
'be subject to manifest crimes, they 
may be corrected of the pastor if 
they will admit correction, or if they 
be incorrigible, that they may be 
kept from the communion of Bap- 
tism, lest they be present at so di- 
vine a ministration unto damnation, 
and with danger of offending the 
Church....’ 

The rubric in the Prayer Book 
for Scotland (1637) ordered the rvater 
in the font to be changed twice in the 
month at least ; and the following 
words from the consecration prayer 
of 1549 (above, p.571) were inserted 
into the first prayer, which were to 
be said before any child was bap- 
tized in the water so • changed : 
‘Sanctify this fountain of Baptism, 
thou which art the sanctifier of all 
lhing.s.’ 

3 Oido ad faciena. Catech. : ‘ in- 
quirat sacerdos, utrum sit infans mas- 
cuhis an femina : deinde, .si in fans 
fuerit baptizatus domi.’ Maskell, 
Mon. Pit. I. p. 3. 

^ ‘ Beloved in Christ Jesu, we hear 
daily out of the word of God, and 
learn by our own experience, that all 
we, from the fall of Adam, are con- 
ceived and born in sins, that we are 
guilty of the wrath of God, and 
damned through the sin of Adam, 
except we be delivered by the death 
and merits of the Son of God, Christ 
Jesu our only Saviour.’ Consult, fol. 
clvi. The exhortation is twenty 
times as long as that in the Prayer 
Book, and, except for the above 



CATECHISM AND CONFIRMATION. 


almost verbatim, either from the same book, where it 
follows the examination and exorcism, or more probably 
direct from Luther's original German version, which 
appeared first in the Taicfbiichlein of 1523,^ whence it 
passed to other German services, and eventually to the 
Consultation?^ In IS 5 ^ this prayer was remodelled ; the 
exordium was made much more concise by a masterly 
hand : the central section which diverged farthest from 
the original was also curtailed and altered,^ and ah 
effective close was substituted for the halting end which 
disfigured the prayer as it stood in 1549. 

The second prayer is taken from the Sarum office, 
where it was one of the prayers said at the exorcism in 


similarity of phrase, is of a markedly 
different character. 

^ Some phrases in it are nearer to 
Luther’s form than to the ConsuUa- 
tioHy and it has all the appearance of 
being an independent translation. 
See the Taufbiichlein in Richter, 
Kirchenordmingen^ i. No. III. 

‘ Almighty God, who in old time 
didst destroy the wicked world with 
the flood, according to thy terrible 
judgment, and didst preserve only 
the family of godly Noah, eight souls, 
of thy unspeakable mercy ; and who 
also didst drown in the Red Sea ob- 
stinate Pharaoh, the King of the 
Egyptians, with all his army and 
warlike power, and causedst thy 
people of Israel to pass over with dry 
feet ; and wouldst shadow in them 
Holy Baptism, the laver of regenera- 
tion : furthermore, who didst conse- 
crate Jordan with the Baptism of thy 
son Christ Jesu, and other waters to 
holy dipping and washing of sins : we 
pray Thee for thy exceeding mercy 
look favourably upon this * Infant ; 
give him true faith, and thy Holy 
Spirit, that whatsoever filth he hath 
taken of Adam, it may be drowned, 
and be put away 'by this holy flood, 
that being separated from the num- 
ber of the ungodly, he may be kept 


safe in the holy ark of the Church, ' 
and may confess and sanctify thy 
name with a lusty and fervent spirit, 
and serve thy kingdom with constant 
trust and sure hope, that at length 
he may attain to the promises of 
eternal life with all the godly. Amen.’ 
Consult, fol. clxii. It has been 
supposed that this prayer is a trans- 
lation from some Latin source 
(Blunt, p. 218), but no such origin 
has yet been traced. 

® A clause had been inserted in 
1549, that the children ‘may be re- 
ceived into the ark of Christ’s Church, 
and so saved from perishingl This, 
as excluding unbaptized infants from 
salvation, was omitted in 1552, to- 
gether with the mention of the de- 
struction of the old world and of 
‘ wicked king Pharaoh ’ by water. Cp. 
Cranmer, Reform. Legum^ ‘ De Bap- 
tismo : ’ ‘ Illorum etiam videri debet 
scrupulosa superstitio, qui Dei gra- 
tiam et Spiritum Sanctum tantopere 
cum sacramentorum elementis colli- 
gant, ut plane affirment, nullum 
Christianorum infantem salutem esse 
consecuturum, qui prius morte fuerit 
occupatus, quam ad Baptismum ad- 
duci potuerit : quod lor^ge seciis ha- 
bere judicamus.’ 

P P 


577 


FubUo 

of 

tnfikati. 

The frst 

opening- 

Prayer. 


The Second 
Prayer 
before the 
Gospel. 



£78 


THE BAPTISMAL SERVICES WITH 


JfxMic 
Baptlim of 
fiofaata. 


The Gospel 
and Exhort' 
aiion. 


the baptism of a male.^ This was also its use in the 
service of 15497 a-s it was then still preceded by the 
crossing and succeeded by the exorcism : ^ when these 
disappeared in 1552 the collect alone survived. 

The Gospel in the old English office was from S. 
Matthew : the corresponding passage from S. Mark, 
now read in our service, was customary in Germany ,3 
and appears in the Consuliationy where also it was 
followed by a short address, which furnished the idea 
and the matter of the closing part of our brief Ex- 
hortation upon the words of the Gospel.^ The Gospel 


^ ‘ Hcbc sequens oratio dicitur super 
masculum tanliem. 

Deus, immortale prsssidium om- 
nium postulantium, liberatio suppli- 
cum, pax rogantium, vita credentium, 
resurrectio mortuorum : te invoco 
super hunc famulum tuum N. qui, 
Baptismi tui donum petens, seternam 
consequi gratiam spiritual! regene- 
ratione desiderat. Accipe eum, 
Domine : et quia dignatus es dicere, 
Petite ac accipietis, quserite et inve- 
nietis, pulsate et aperietur vobis, 
petenti prjemium porrige, et januam 
pande pulsanti : ut jeternam coelestis 
lavacri benedictionem consecutus, 
promissa tui muneris regna percipiat. 
Qui vivis et regnas cum Deo Patre in 
unitate Spiritus Sancti Deus, per 
omnia soecula sceculorum.’ This Col- 
lect is found in the Gregorian Sacra- 
mentaries, but not in the Gelasian, 
though some such prayer in that 
position seems to be demanded by 
symmetry. It is also in Luther’s 
office and in the Consultation. 

^ The cereihony of making a cross 
upon the child’s forehead and breast, 
was accompanied by the words, ‘ N. 
receive the sign of the holy cross, 
both in thy forehead, and in thy 
breast, in token that thou shalt not 
be ashamed to confess thy faith in 
Christ crucified, and manfully to 
fight, &c.’ Then after die prayer 
followed the form of exorcism : 


* Tken let the priest^ looking upon the 
children^ say^ I command thee, un- 
clean spirit, in the name of the 
Father, of the Son, and of the Holy 
Ghost, that thou come out, and de- 
part from these infants, whom our 
Lord Jesus Christ hath vouchsafed 
to call to His holy Baptism, to be 
made members of His body, and of 
His holy congregation. Therefore, 
thou cursed spirit, remember thy 
sentence, remember thy judgment, 
remember the day to be at hand 
wherein thou shalt burn in fire ever- 
lasting, prepared for thee and thy 
angels. And presume not hereafter 
to exercise any tyranny towards these 
infants, whom Christ has bought with 
His precious blood, and by this His 
holy Baptism, called to be of His 
flock.’ These are both adaptations 
of the old service. See Maskell, 
pp. 7 and ffi, and cp. Hermann, 
Consultation, fob clxiii 

^ Antididagnia (Paris 1549), p. 57. 

^ Believe these words, and this 
deed of our Lord Jesu Christ upon 
them, and doubt not but that He 
will so receive your children also, 
and embrace them with the arms of 
Plis mercy, and give them the bless- 
ing of eternal life, and the everlasting 
communion of the kingdom of God. 
The same T.^rd &nd our Saviour 
Jesus Christ confirm and increase 
this your faith. Amen.’ Hermann, 



CATECHISM AND CONFIRMATION 


579 


was formerly followed by the Effeta and the recital of 
the Lord’s Prayer and Creed, and when the Effeta was 
given up in 1549, the exhortation was made to lead up 
to the recital : when the recital was given up in 1552, it 
was made to lead instead into the thanksgiving. This 
comes directly from the Consult atiofiy where it formed 
the conclusion of the admission to the catechumenate 
on the day preceding the Baptism.^ In the First Prayer 
Book the introductory service at the church door ended 
here with the ceremony of introducing the children into 
the church, and the words, 

‘ The Lord vouchsafe to receive you into His holy household, 
and to keep and govern you alway in the same, that you may have 
everlasting life. Amen.’ ^ 

The Address to the Sponsors before Baptism was xheAd^ 
composed in 1549 ; it slightly resembles the Address in "s^oVsorl^ 
the Consultation, with which the service opened on the 
day of the Baptism ; but its whole purpose is different, 
since this leads up to the baptismal promises, which in 
the German order had been already made.^ It is possible 

Consultation^ i<A. clxiv. Comp, also children, through our Lord Jesus 
the Exhortation before Baptism, fol. Christ, which liveth and reigneth 
clvi. : L . . who would have with Thee now and for ever. Amen.’ 

the infants to be offered unto Him, Cofisultation, fol. clxiv. The Irish 
that fie might give them His bless- Book orders that this should be said 
ing. . . . And be ye most certain by the people as well as the minister : 
hereof, that our Lord Jesus Christ the English Book does^ not, and 
will raerci hilly regard this work of probably does not intend it. 
your charity towards this infant.’ ^ This was the conclusion of the 

^ ‘ Almighty and everlasting God, Ordo ad faciend. Catechunmiuni ; 
heavenly^ Father, we give Thee Maskell, p. 13 . * N ingredere in 

eternal thanks, that Thou hast vouch- templum dei, ut habeas vitam etemam 
safed to call us to this knowledge of et vivas in ssecula sseculorum. Amen.’ 
thy grace, and faith towards Thee. ® ^ Beloved in Christ, yesterday, by 
Increase and confirm this faith in us the grace of God, we heard how ex- 
evermore. Give thy Holy Spirit to ceeding and unspeakable mercy is 
this infant, that he may be born exhibited in Baptism- Ye have re- 
again, and be made heir of everlast- nounced Satan and the world j ye 
ing salvation, which of thy gi ace and have confessed the faith of Christ, 
mercy Thou hast promised to thy and ye have promised obedience to 
holy Church, to old men, and to Christ and the congregation j and ye 

P P 2 



580 


THE BAPTISMAL SEP VICES WITH 


also that it was meant to counteract certain misconcep- 

Baptibm of ^ ^ 

tions of the spiritual character of the operation of 
Baptism.! 

The ^ cate- The renunciation and profession • have gone through a 
considerable amount of minor modification. In 1549 
this part kept closer than at present to the old service, 
though considerably amplified. 

Then shall the priest demand of the child which shall be first 
baptized these questions following : first naming the child and 
saying, N. dost thou forsake the devil and all his works 1 Answer, 
I forsake them. 

Then a separate renunciation of the world and then 
of the flesh. The anointing was omitted. The pro- 
fession of faith was not confined to three short propo- 
sitions as in the Latin, but the second division of the 
Creed was said in full like the rest, and to all three the 
answer was made, ' I believe.' Then followed : 

Minister. What dost thou desire ? Answer. Baptism. Minister, 
Wilt thou be baptized ? Answer, I will.^ 

have required of God the Father, marum, instauratio Spiritus, et bene- 
that for His Son’s sake, our Lord ficium adoptionis, quo nos Dtus pro 
Jesus Christ, He will deliver these filiis agnoscit, a misericordia divina 
infants from the kingdom of dark- per Christum ad nos diraanante, turn 
ness, and settle them in the kingdom etiam ex promissione sacris in scrip- 
of His beloved Son. You must re- turis apparente, proveniunt.’ 
member these things, and doubt ^ The following is the text of the 
nothing, but that we shall receive all Sarum Manual : 
these things that we require, if we ‘ Tunc porietiir infans ad fmtes ab 

believe,^ &c. Consult, fol. clxv. his qtci eum suuepturi sunt ad dap/is- 

^ Cp. Cranrner, Reform, Legum, mum : ipsisque eundem puerum super 
* De Baptismo ‘ Plures item ab fonies inter manus tenentihus, ponat 
aliis cumulantur errores in Baptismo, sacej'dos maniim dextram super eum : 
quern aliqui sic attoniti spectant, ut et interrogaio ejus notninc respondc- 
ab ipso illo externo credant elemento ant quz eum tenent J\l. Item 
Spiritum Sanctum emergere, vimque sacerdos dicat: N, abrenuntias 
ejus nomen et virtutem, ex qua re- Sathante? Respondeant compatrini 
creamur, et gratiam et reliqua ex eo et commatrinm : Abrenuntio. Item 
proficiscentia dona in ipsis Baptismi sacerdos: Et omnibus operibus ejus? 
fonticulis enatare. In summa totam 1^. Abrenuntio. Item sacerdos: Et 
regenerationem nostram illi sacro omnibus pompis ejus? Abre- 
puteo deberi volunt, qui in sensus nuntio. 

nostros incurrunt. Verum salus ani- Postea tan^at sacerdos pectus in- 



CATECHISM AND CONFIRMATION 


581 


In 1552 the renunciation and the profession of faith 
were each compressed into one question, and these were 
now addressed to the godparents, ^ and their answers at 
the same time were made fuller : their position as 
sponsors answering for the children was further defined 
in 1661 : at Wren's suggestion ^ the words ‘until he 
come of age to take it upon himself were inserted into 
the preliminary address ; and further, the opening 
question was amplified so as to run thus : ‘ Dost thou, 
in the na^ne of this child, renounce, &c.' : and the last 
word was now substituted for ‘forsake' throughout.^ 
In the closing questions where the First Book followed 
the Latin exactly, a change was made in 1552, substi- 
tuting one pointed question for the two vague ones ; 
and in 1661 a still greater change was made by the 
introduction of a definite profession of life-long obedi- 
ence to God : this had hitherto been understood from 
the whole context of the service to be one of the 
baptismal vows, and it had had explicit expression in 
the address preceding the vows, but not in the actual 
form of a question and answer, as was the case with the 
other vows. 


PubUc 
Baptism of 
infants. 


fantis et hiter scapulas de oleo sancto, 
crucem faciens cum polHce, dicens : 
N, et ego linio te {super pecitis) oleo 
salutis {inter scapulas), in Christo 
Jesu Domino nostro : ut habeas vitam 
seternam, et vivas in ssecula ssecu- 
lorum. Amen. 

Deinde interro^ato nomine respon- 
deant N. Item sacerdos. N, credis 
in deum patrem omnipotentem crea- 
torem coeli et terree? ]^. Credo. 
Item sacerdos. Credis et in Jesum 
Christum Filium eius unicum domi- 
num itostrum natum et passum ? 
Credo. Item sacerdos. Credis et in 
spiritum sanctum, sanctam ecclesiam 
catholicam, sanctorum communi- 
onem, remissionem peccatorum, car- 


nis resurrectionem, et vitam eternam 
post mortem? Credo. Tunc 

interroget sacerdos. Quid petis ? 
]^. Baptismum. Item sacerdos. Vis 
baptizari? 1^. Volo.’ 

^ One of Bucer’s criticisms con- 
cerned this point. ‘ Optarim igitur 
omnes illas huius Catechismi (nescio 
cur ita vocati) interrogationes fieri 
ad ipsos compatres et commatres.’ 
Censura, xiv. 

^ Fragm. Ilhisi. 86. 

* The American Prayer Book has 
an explanatory rubric before the de- 
mands : that * the questions are to be 
considered as addressed to the sponsors 
severally, and the answers to he made 
accordingly. ’ 



582 


THE BAPTISMAL SERVICES WITH 


FnbUc 
Bwtism of 
ULfazits. 

The halloW' 
ing 0/ the 
Font. 


Ceremonies 

c^ter 

tism. 

The sign 0/ 
the cross. 


The changes have already been described by which 
the four short prayers and the longer collect, which now 
follow, came into their position as the relics of the service 
provided in the First Book for the consecration of the font. 
The want of some consecration of the water was felt in 
i637at the preparation of the Scottish Book, and two in- 
sertions were made, one into the first collect of the 
service,^ and the other here,‘^ to remedy the defect. A 
similar change was made here for the same purpose in 
1661 by the insertion of the clause ' Sanctify this water 
to the mystical washing away of sin.' 

After the action of Baptism there followed in 1549 the 
two ancient ceremonies of the chrysom, and the unction.^ 
In 1552 they disappeared and the ceremony of making 
the sign of the cross upon the child, which had occurred 
at an earlier part of the service, was transferred to this 
position. The words used, which express that the 
Sacrament has been completed, and the newly-baptized 
thereby received into the congregation, belong entirely 
to our English Prayer Book. The ceremony formed one 
of the bitterest complaints of the Puritans, but it was 
retained in spite of all opposition, and in 1603 a special 
Canon (30) was framed to explain its use. 


^ See above, p. 576. 

2 The Scottish office added here, 
after the words * this water,’ the 
words, — ‘which we here bless and 
dedicate in thy name to this spiritual 
washing. ’ 

* ‘ Then the Godfathers and God- 
mothers shall take and lay their hands 
upon the chi Id ^ and the Minister shall 
pitt upon him his white vesture^ com- 
monly called the chrysom ; and say. 
Take this white vesture for a token 
of the innocency which by God’s 
grace in this holy sacrament of 
Baptism is given unto thee ; and for 
a sign whereby thou art admonished, 


so long as thou livest, to give thyself 
to innocency of living, that, after 
this transitory life, thou mayest be 
partaker of the life everlasting. 
Amen. Then the Priest shall anoint 
the infant upon the head, say in 
Almighty God, the Father of our 
Lord Jesus Christ, who hath re- 
generated thee by water and the 
Holy Ghost, and hath given unto 
thee remission of all thy sins : He 
vouchsafe to anoint thee with the 
unction of His Holy Spirit, and 
bring thee to the inheritance of ever- 
lasting life. Amen.’ 



CATECHISM AND CONFIRMATION, 


5S3 


The Bidding, together with the Lord’s Prayer ^ and 
Thanksgiving that follow,^ was placed here in 1552. It 
is an important addition, expressing so unequivocally the 
regeneration of each baptized infant.^ 

The ancient manner, to which the people were 
accustomed, of dipping the child first on one side then 
on the other and then face downwards,^ was retained in 
the First Prayer Book (1549) with the permission that, 

' if the child be weak^ it shall suffice to pour water upon it I 
The action was brought to its present simplicity in 
1552:— I 

Then the Priest shall take the child in his hands, and ask M 
name, and naming the child, shall dip it in the water, so it be 
discreetly and warily done, saying, &c. A7id if the child be weak, 
it shall suffice to pour water upon it, saying, &c. 

From this period also the giving of the Christian name 
at the time of Baptism was more clearly marked. Pre- 
viously the child had been called by its future name 
many times during the earlier part of the service ; but 
this was now omitted, and the name was pronounced 
for the first time together with the act of Baptism. The 
alteration of the rubric in 1661 marks this still more 
clearly ; and also shows that Baptism by immersion was 
no longer the rule ; — ‘ If they shall certify him that the 

^ The absence of the Doxology Gibson, Articles. 
was noted for correction by Wren ^ Deindeaccipiatsacerdosinfantem 
{Fragm. III. 88), but it was left un- per latera in manibus suis, el inter^ 
altered : the words all kneeling were rogato nomine ejus, baptizet eum stib 
added to the rubric, which here as trina immersione, tantum sa 72 ctam 
elsewhere do not apply to the Priest. Trinitatem invocando, ita dicens : 

^ This was altered in two places in N, et ego baptizo te in nomine Pa- 
1661 by the substitution at Wren’s tris : Et mergat eum semel versa facie ^ 
suggestion of * Church ’ for * Con- ad aquilonem, et capite versus orien- \ 
gregation ’ [Frag. III. 88) : but the tern : et Filii : Et iterum mergat 
latter word was retained above at kernel versa facie ad meridiem : et 
the crossing, in spite of Cosin’s pro- Spiritus Sancti, Amen. Et mergat 
test ( Works, v. 520). fertio recta facie versus aquami See 

® For the doctrinal significance of Sarum Manual, Ma^kell, p. 23. | 

l^ptism, see Stone, Holy Baptism ; 


Public 
Baptlaic of 
JjQiants. 

The 

Thanks’ 
giving after 
Baptism for 
Regenera- 
tion. 

Method of 
Baptism. 


S impiijied 
in 1552. 


The Chris- 
tian name 
given at 
Baptism. 



THE BAPTISMAL SERVICES WITH 


584 


Public 
Baptism of 
UfaUts. 


The Ad- 
dress to the 
Sponsors. 


child may well endure it, he shall dip it in the water 
discreetly., &c.' 

The Exhortation to the Godparents was composed 
in IS49- Besides making mention of the Lord’s Prayer 
and Creed, which had been enjoined in the old charge 
to the sponsors,^ the Ten Commandments are added, and 
sermons are pointed out as the means of obtaining sound 
instruction. It also shortly reminds them that the 
duties of a Christian life ought to be found in daily 
exercise among all who are baptized. 

In the Prayer Book of 1549 a rubric followed this 
! Exhortation : — 


The ‘Minis fer shall command that the chrysoms be brought to 
the church., and delivered to the Priests after the accustomed 
manner., at the purification of the mother of every child : and 
that the children be brought to the Bishop to be confirmed of him, 
so soon as they can say, in their vulgar toiigue, the Articles of the 
Faith, the Lords Prayer, and the Ten Commandments, and be 
further instructed in the Catechism set forth for that purpose, 
accordingly as it is there expressed. And so let the congregation 
depart in the name of the Lord, 


Confinna- 

tion. 


The mention of the chrysoms was omitted in 1552, 
and the rubric itself was changed in 1661 for a specific 
form of words, in which the Minister is to give the direc- 
tion about Confirmation. It was then necessary to bring 
this ordinance to the memories of the people ; and it was 
more than probable that many Ministers ended the service 
without noticing the rubric, or making any mention of 


‘ Godfathers and Godmothers of 
this child, we charge you that ye 
charge the father and the mother to 
keep it from fire and water and other 
perils to the age of vii year : and 
that ye learn or see it be learned 
the Paternoster, Ave Maria, and 
Credo, after the law of all holy 
church ; and in all goodly haste to 
be confirmed of my lord of the dio- 


pese or of his deputy ; and that the 
mother bring again the chrysom at 
her purification : and wash your 
hand or ye depart the church.’ 
Manual Sar. Maskell, p. 14. The 
rubric was more specific : ‘ et quod 
confirmettir quam cito episcopus ad- 
venerit circa partes per sepiem piillp 
ariad Ibid. p. 25 [28]^ 



CATECHISM AND CONFIRMATION 


585 


Confirmation. At the same time the declaration of the 
undoubted salvation of baptized infants^ was transposed 
from the Preface of the Confirmation Service to the end 
of the Baptismal Office ; and the reference was made to 
the Canon, to explain the object with which the sign 
of the cross^ had been retained. 


Public 
B^tism of 
Infaut*. 

Explana- 
tion. of the 
effect of 
Baptis77i., 

and of the 
sign of the 
Cross. 


Sect. II. — The Private Baptism of Children in 
Houses, 


This section has a double purpose, first to provide for 
private baptism in case of emergency, and secondly if the 


^ This assertion carefully avoids 
all mention of children unbaptized. 
It is borrowed from The. Institution 
of a Christian Man (1537), in Bur- 
ton, Formularies of Faith^ p. 93 : 

‘ Item, that the promise of grace 
and everlasting life (which promise 
is adjoined unto this sacrament of 
Baptism) pertaineth not only unto 
such as have the use of reason, but 
also to infants, innocents, and young 
children ; and that they ought there- 
fore, and must needs be baptized ; 
and that by the sacrament of Bap- 
tism they do also obtain remission 
of their sins, the grace and favour of 
God, and be made thereby the very 
sons of God. Insomuch as infants 
and children, dying in their infancy, 
shall undoubtedly be saved thereby, 
and else not. ’ These last words were 
omitted in The Necessary Doctrine, 
Cfc. (1543), p. 254, ed. Burton ; in 
1549 they were not imported into 
the rubric, and further, the assertion 
was added, that it is certain by God^s 
Word ; showing that our Reformers 
are intending only to speak of that 
which is revealed — the covenanted 
mercy of Almighty God. 

- The following is Dr. Burgess’s 
explanation of the use of this sign, 
accepted by King James I. and 
affirmed by the Archbishop of Can- 
terbury to be the intention of the 
Church. * I know it is not made 
any part of the sacrament of Bap- 


tism, which is acknowledged by the 
canon to be complete without it, and 
not perfected or bettered by, it. I 
understand it not as any sacramental, 
or operative, or efficacious sign bring- 
ing any virtue to Baptism, or the 
baptized. Where the Book says, 
“And do sign him with the sign of 
the cross, in token, &c.” I under- 
stand the Book not to mean, that the 
sign of the cross has any virtue in it 
to effect or further this duty ; but 
only to intimate and express by that 
ceremony, by which the ancients did 
avow their profession of Christ cruci- 
fied, what the congregation hopeth 
and expecteth hereafter from the 
infant, viz. that he shall not be 
ashamed to profess the faith of Christ 
crucified, into which he was even 
now baptized. And therefore also, 
when the 30th canon saith the infant 
is “by that sign dedicated unto the 
service of Christ,” I understand that 
dedication to import, not a real con- 
secration of the child, which was 
done in Baptism itself, but only a 
ceremonial declaration of that dedi- 
cation.’ Bennet, Paraphrase, pp. 
206, 207, quoting Burgess, Defence 
of Bp. Morton, pp. 24, 25, 

The American Prayer Book allows 
the sign of the cross to be omitted, if 
those who present the infant shctll 
desire it, although the Church kntnvs 
no worthy cause of scruple concerning 
the same. 


Priva-k# 
B^tim ot 
InfaiitB. 



S86 


THE BAPTISMAL SERVICES WITH 


child survives to deal with the case subsequently, both by 
making sure that the child either has had or shall have 
valid baptism, and also by supplying the non-essential 
parts of the rite, which were omitted in the private 
baptism. 

In the old Latin books these matters were regulated by 
rubrics appended to the ordinary service, and these form 
the basis of the provisions of the Prayer Book.^ 

The object of the two first rubrics is to minimize 
Private Baptism ; the old rule had been immediate 
baptism^ except in case of children born in the week 
• preceding the solemn baptismal ceremonies of Eastertide 
and .Whitsuntide, who were therefore to be reserved for 
those occasions : private baptism was forbidden, except in 
the case of royal or princely families, or else in case of 
emergency.^ Similar rules were enacted in 1549 and 
remain substantially the same still. 

Rubrics xhe Pastors and Curates shall oft admonish the people that they 

defer not the baptism of infants any longer than the Sunday or other 
Holy Day next after the child be bom^ unless upon a great and 
reasonable cause declared to the Curate^ and by Mm approved. 

And also they shall waTit them that^ without great cause and 
necessity^ they baptize not children at home in their houses. 

TaJmZ directions given for private baptism at the same 

time were as follows : 

And when great need shall compel them so to do., that then they 
minister it on this fashion. 

Firstj let them that be present call upon God for His grace, and 
say the Lords Prayer, if 'the time will suffer. And then one or 

^ The custom of private Baptism ® * Non licet alh/ucm haptizare in 
in case of necessity can be traced aula, camera, vet in aliquo loco pri- 
back as far as the middle of the vato.,.nisi fmrit flius regis vel 
third century. (S. Cyprian. Ep. principis, aut ialis necessitas e7ner- 
Ixix. 13 ) serit propter quam ad ecclesiam ac- 

^ * Incontmcnter cum nati fuerint cessus cibsque periculo haheri itoit 
...baptizeniur.^ Maskell, 30. potest I Ibid., 29. 



CATECHISM AND CONFIRMATION. 


587 


them shall name the child, and di^ him in the water, or pour 
water upon him, saying these words : N, I baptize thee, &c. 

It was understood that these carried on the old system 
whereby lay persons were allowed, and even encouraged, 
to administer baptism in cases of necessity, and the rubric 
provided the irreducible minimum for a private baptism 
by a layman or lay womand The mention of the Lord’s 
Prayer seems to be due to the influence of the Consulta- 
tion ; ^ there is no mention of consecration of the water, 
nor any rite but the simple act of Baptism with water in 


Private 
Baptism of 
Infwts. 


the name of the Trinity. The only addition is the saying 
the Lord’s Prayer, and calling upon God for His grace. 

An attempt was made to set aside the permission thus LaySaf- 

. 1 , tism cen- 

continued to laymen to baptize infants in case of s^redbythe 

• Q 1 • 1 • ^ Bishops^ 

necessity/ by introducing a Canon of Convocation (1575), 
as an exposition, which the Bishops considered them- 
selves empowered to give, of a rubric of doubtful 
meaning.^ Elizabeth, however, would not sanction the 

^ By the old rubric the parish gether in the Lord, and lifting up 
priest was constantly to instruct his their minds religiously unto God,^ let 
people on Sundays in the essentials them call for His mercy, promised 
of Baptism, and teach them the for- and exhibited in^ Christ Jesus our 
mula in English and Latin. 'I Lord, upon the infant; and when 
christen thee, N. , in the name of the they have said the Lord’s Prayer, let 
Father and of the Son, and of the them baptize him in the name of 
Ploly Ghost. Amen : vel in lingua the Father, &c. ... If any godly 
Lcdina sic. Ego baptizo te N. in man be present when the infant is in 
nomine Patris et Filii et Spiritus extremity, let his ministry be used to 
Sancti. Amen. Aquam super pa*'- Baptism.’^ Hermann’s Consultation^ 
vulum spargendo, vel in aquam mer- fol. clxviii ; Fallow, p. 50. 
gendo ter vel saltern semel. But they ® The licensing of midwives with 
were told that ‘ Non licet laico vel a recognition of their duty to baptize 
mulieri aliquem baptizare nisi in * in the time of necessity ’ was con- 
articulo necessitatis^ .‘and a man was tinned by Abp. Parker. See a form 
always to act in preference to a of license, _ dated 1 567? Strypc 
woman, if competent to do so. Annals I. ii. 537. 

2 ‘ The people shall be taught and ^ ‘ Where some ambiguity and 
warned in sermons that they presume doubt hath arisen among divers, by 
not lightly to minister privately this what persons private^ l^ptism is 
most Divine sacrament. . . . But if to be ministered, ... it is now by 
extreme necessity presses, that they the said Archbishop and Bishops ex- 
that be present with the child, being pounded and resolved, that the said 
in danger, may join themselves to- private Baptism in case of necessity 



588 


TffE BAPTISMAL SERVICES WITH 


Private 
Baptism of 
Imants. 


and by King 
James. 


Baptism to 
he adminis- 
tered by a 
lawful 
Minister. 


alteration : and the rubrics remained until the revision 
after the Hampton Court Conference (1604). The 
question came then into the forefront, and King James 
expressed a strong opinion ; ' that any but a lawful 
minister might baptize anywhere, he utterly disliked ; and 
in this point his highnesse grew somewhat earnest against 
the baptizing by women and laikes.’ ^ It appears also 
that the above-mentioned resolution of the Bishops had 
been very generally acted upon, and that they had 
inquired into the practice of Private Baptism in their 
visitations, and censured its administration by women 
and lay persons.^ The rubrics were therefore now altered, 
so as to make no mention of Baptism by any other than 
a lawful Minister. 

An addition was made to the title of the service, 
‘ Of them that be baptized in private houses in time of 
necessity, by the Minister of the Parish.^ or any other 
lawful Minister that can be procured! The direction not 
to defer Baptism was continued. The warning not to 
use Private Baptism without great cause was expressed, 
^ that they procure not their children to be baptized at 
home in their houses. And when great need shall com- 
pel them so to do, then Baptism shall be administered on 
this fashion. First, let the lawful Minister, and them 
that be present, call upon God, &c. . . , And then, the 
child being named by some one that is present, the said 
lawful Minister shall dip it in water, or pour, &c.* 

From this time, therefore, Lay-Baptism was distinctly 
'discountenanced by the Church of England ; but still no 


is only to be ministered by a lawful 
Minister or Deacon, called to be 
present for that purpose, and by none 
other : . . . and all other persons 
shall be inhibited to intermeddle 
with the ministering of Baptism 


privately, being no part of their 
vocation.’ Canons of 1575, Card- 
well, Synodalia, i. p. 135 n. 

^ Barlow, Sum of the Conferencey 
in Cardwell, Conf p. 172. 

^ Ibid, p. 174. 



CATECHISM AND CONFIRMATION. 


589 


precise service was marked out which the lawful Minister 
was to use in such Private Baptisms : any prayer for 
God’s grace, with the Lord’s Prayer, preceding the 
action of Baptism, would suffice. At the period of the 
last revision (1661) every such exercise of the gift of 
extempore prayer was regarded with disfavour ; this 
liberty therefore was abolished, and the directions to the 
Minister in these rubrics were brought into a more exact 
and explicit shape. 

The parents are exhorted not to defer the Baptism of 
their infants beyond the first or second Sunday after 
their birth. And if great necessity arises that the infant 
must receive Baptism at home, the Minister of the parish 
(or in his absence any other lawful Minister that can be 
procured) is thus to administer the rite. He is to say 
the Lord’s Prayer, and so many of the collects from the 
office of Public Baptism as the time and present exi- 
gence will suffer. Immersion is not mentioned, because, 
under the supposed circumstances, the child is weak and 
in danger of death. After the Baptism, the Minister is 
to give thanks for the infant’s regeneration and adoption, 
in the usual form after a Public Baptism. The particular 
collects which ought to be used before the act of Bap- 
tism are not specified. In a very great emergency, it is 
enough to say the Lord’s Prayer ; * but, if possible, the 
prayers in the public office which precede the Gospel, 
and the four short petitions for the child, with the prayer 
for the sanctification of the water, should also be used. 
The remainder of the office will be used, when the child, 

^ According to the Latin rules sit in pericuh^nortis, tunc primo intro - 
nothing was said but the formula ducaturadfontemetpost&ahaptizetiir. 
of Baptism in private, but if the child incipiendo ad hanc locum Quid petis. 
was brought to church dangerously Et si post hapiismum vixerit^ habeat 
ill, provision was made for saying totum residuum serviiium supra- 
some of the ordinary public service, dictum I 

^ Notcmdum estetiam qtwd si infans 


TxivBta 
Baptism of 
Infants. 

The service 
to be used in 
Private 
Baptism. 



590 


Private 
S^tiam of 
Quanta 

Cotr^leiion 
of the ser- 
vice in the 
Church, 


The Exami- 
nation whe- 
ther Bap- 
tism has 
been rightly 
admini- 
stered; if by 
another 
lawful 
Minister; 


THE BAPTISMAL SERVICES WITH 


if it do afterward live, shall be brought to church to be 
received into the congregation. 

The directions for this second part are also similar to 
the old Latin rubrics ^ but are more explicit The rubric 
directs that a lawfully baptized child is not to be baptized 
again, but his baptism is to be certified : up till 1604 the 
necessary inquiries were made on the assumption that it 
had been a case of lay baptism : from that date onward 
it was assumed that the baptism had been performed by 
some Minister. If it was not the parish priest but some 
other lawful Minister, the Minister of the parish must 
examine by whom, and how it was done, lest anything 
essential to the Sacrament should have been omitted : 
and then either certify to the congregation that all was 
well done, and in due order, and so proceed with the 


^ ‘ Et St puer ftierit baptizatus se- 
cundum illam formatn^ caveat sibi 
iinusqidsque ne iterum eundem bap- 
tizet : sed si htijusmodi parvuli con- 
7 ales cant ^ defer antur ad ecclesiam et 
dlcaniur super eos exorcismi et cathe- 
chismi cum tinclionihtts et omnibus 
aliis supradictis prceter immersionem 
el formam baptiwii, qtice omnino 
sunt omittenda, videlicet Quid petis ’ 
et abhinc usque ad ilium locum quo 
sacerdos deheat parvulum chrismate 
I mire, 

Et ideo si laicus haptizaverit piie- 
rum, antequam deferatur ad eccle- 
siam ^ inierroget sacerdos diligent er 
quid dixerit, et quid fecerit : et si 
invenerit laicum discrete et debiio 
ntodo baptizasse, et formam verborum 
baptismi ut supra in suo idiomate 
integre protulisse, approbet factum^ 
et non rebaptizet eum. Si vero du- 
bitet rationabiliter sacerdos utrum 
infans ad baptizandum sibi oblatus 
prius in forma debita fuerit bapti- 
zatus vel non, debet omnia perjicere 
cum eo, sicut cum alio quern constat 
sibi non bapiizatum, prceterquam 
quod verba sacramentalia essentialia 


proferre debeat sub conditione, hoc 
mono dicendo: jN", si baptizatus es 
ego non rebaptizo te : sed si nondum 
baptizatus es ego baptizo, &c., sub 
asplrsione vel immersione ut supraP 
Compare the Constitution of Abp. 
Langton, 1222 (Lyndwood Appen- 
dix, p. 6), from which a good part of 
the second paragraph of the preced- 
ing rubric is taken- Compare Bp. 
Poore’s Constitutions of 1223, §§ 22- 
24 in, Sarum Charters. 

The directions in the first para- 
graph for the saying of the whole 
service except the central section are 
of later date. The older English 
custom was for the priest to say only 
the part following the baptism and 
unction. ‘ Si in necessitate baptizetur 
alaico, sequentia in unctionem et non 
precedentia per sacerdotem explean- 
tur.’ Langton’s Constitution, u. s. 
Cp. Canon 3 of the Council of West- 
minster in 1200. (Harduin vi 1958.) 
Butin 1281 the fourth Constitution 
of Abp. Peckham ordered * Super sic 
baptizatis dicatur Exorcisra^s et Cate- 
chismus propter reverentiam ecclesise 
taliter statuentis.’ {/bid, p. 27.) 



CATECHISM AND CONFIRMATION. 


591 


introduction to the Gospel ; ^ or if, through the uncer- 
tainty of the answers®, ‘ it cannot appear that the child 
was baptized with water. In the Name of the Father, 
and of the Son, and of the Holy Ghost {which are essential 
parts of Baptism),’ he must then use the office of 
Public Baptism,® and administer the rite with the con- 


Privat« 
B^tiun of 
Infanta. 


^ This follows the order appointed 
in Hermann, Consultation (fol. 
clxix.), when the baptism is sup- 
posed to have been duly adminis- 
tered, ‘ The preachers shall allow 
the same in the congregation^ using 
a lesson of the Holy Gospel, and 
prayer after this sort. The Pastor, 
when they be come, which bring such 
an infant tmto the Lord, shall first 
demand of them : Beloved in Christ, 
forasmuch as we be all born in sin 
and the wrath of God, guilty of eter- 
nal death and damnation, and can 
by none other means get remission 
of sins, righteousness, and everlast- 
ing life, than through faith in Christ ; 
and forasmuch as this infant is born 
subject to these evils, — I mean of 
death, and the wrath of God, — I ask 
of you whether he were offered to 
Christ, and planted in Him through 
Baptism. If they answer that they 
so believe, he shall ask them further, 
by whom it was done, and who were 
present. And whe 7 i they have named 
them, he shall ask him which by 
their relation baptized the child, if 
he be present, or other which then 
were present, whether the name of 
the Lord we 7 ‘e called upon him, and 
prayer inade for him. If they an- 
swer that they did so, he shall ask 
how the child was baptized. If they 
then answer, In water, and with 
these words, I baptize thee in the 
name of the Father, the Son, and 
the Holy Ghost ; he shall ask them 
last of all, whether they certainly 
know that they have rightly used the 
Word of God p aiid if they answer 
that they know and remember that 
tjiey did, so, let the Pastor say this 


77 ioreover. Forasmuch as, beloved 
in Christ, I hear that all things con- 
cerning the Baptism of this infant 
have been done in the name of God 
and according to His institution, 
I pronounce in the name of Christ 
that ye have done well. For infants 
want the grace of God, which our 
Saviour denieth not unto them, 
whensoever it is asked for children, 
according to His Word. . . . And to 
confirm this faith, and that we may 
stir up ourselves to thank the Lord 
for this His so great benefit minis- 
tered to this infant by Baptism, ^ let 
us hear out of the Gospel, how the 
Lord will have children brought 
unto Him, and how he will boun- 
teously bless them which be offered 
unto Him. Mark x. : And they 
brought children, &c.’ 

There were six questions adopted 
from the Consultation in 1549, the 
third was omitted in 1604, and the 
sixth in 1661. Also in 1604 the en- 
quiry as to the matter and form used 
was made more solemn by being pre- 
faced by a preamble which is closely 
connected with similar changes made 
at the same time in the closing rubric 
of the office, concerning conditional 
baptism. 

^ Compare Hermann, Consulta- 
tion, fol. clxxi. : ‘ But if they which 
offer the infant cannot a 7 ts 2 uer suffi- 
ciently to the said de? 7 iands, so that 
they grant that they do not well know 
what they thought or did in bap- 
tizing, being sore troubled with the 
present danger, as it often chanceth, 
then, omitting curious disputations, 
let the Pastor judge such an infant 
not to he yet bapti^, and let him do 



592 


THE BAPTISMAL SERVICES WITH 


Private 
Baptism of 
lofaixts. 


if by the 
Minister of 
the parish ; 


if by an un- 
authorised 
person. 


ditional form of words/ ‘ If thou art not already baptized, 
I baptize thee, &c/ 

If the Minister of the parish himself baptized the 
child, he at once commences the service by certifying 
the fact to the congregation, and then proceeds with the 
introduction to the Gospel at the words, ‘who being 
born in original sin, &c.’^ 

Since 1604, a lawful Minister is the only prescribed 
substitute for the Minister of the parish in the administra- 
tion of Private Baptism ; but this does not invalidate a 
lay baptism ; hence if the Minister finds by the answer 
to the first question that the child has been baptized by a 
woman, or a layman, and yet finds that the Sacrament has 
been otherwise administered correctly, no directions are 
given as to his action in the Prayer Book : the baptism 
is irregular but valid ^ ; therefore it seems right that he 


all those things which pet tain to this 
minisb'ation : . . . which tfone, let 
him baptize the infant without con- 
dition! 

^ The earliest known mention of 
conditional Baptism is in the Statutes 
of S. Boniface, No. 28 (Harduin iii. 
1944). At an earlier date it was pre- 
sumably not in use. A canon of the 6th 
(or 5th, see Hefcle, Hist, of Counc. 
ad loc. ii. 424) Council of Carthage or 
the earlier Council of Hippo (393) 
(Bruns, i. 139) ordered the Baptism in 
any case where there was n:it convin- 
cing evidence forthcoming, and this 
was incorporated, by Gratian in the 
Decretiwi (III. iv. ill). But it is not 
quite clear whether this meant a con- 
ditional form or not. * Absque ullo 
scrupulo hos esse baptizandos ’ is the 
phrase, and it reappears in S. Boniface’s 
Statute, ordering conditional'^z.^Usva, 

^ The form in which the Minister 
of the parish certifies his own act 
was added in 1661 ; at one period in 
the revision it was proposed that it 
should run thus : — ‘ I certify you, that 
according to the due and prescribed 


order, &c., I administered private 
baptism to this child : Who being born 
in original sin, &c. ut infra! refer- 
ring to the remainder of the old form 
as a proper transition to the Gospel. 
(Parker, Introd. p. cclii.) But this 
direction was not finally adopted in 
the Prayer Book, apparently because 
it was thought needless, since two 
forms of certification were provided 
as far as certain opening words were 
concerned, but only one ending, which 
is of course common to them both, 
serving as an introduction to what is 
to follow. The ending is given in 
both cases in the American Book. 

® The old law on the subject was 
expressly reaffirmed in 1841 in the 
Arches Court in the case of Mastin v. 
Escott. ‘ The law of the Church is 
beyond all doubt that a child baptized 
by a layman is validly baptized.’ 
When the validity was questioned early 
in the eighteenth century, the Bishops 
declared lay baptism to be irregnlar, 
but valid : they wished to 
formal decision of Convbciitidn to 
that effect, but the Lower House 



CATECHISM AND CONFIRMATION 


should certify that so far as validity goes ‘ all is well 
done and according unto due order’ and then proceed 
accordingly. 

The service for the admission of a child who has been 
baptized privately is the same that is appointed for Public 
Baptism from the Gospel onward, with the necessary 
change of language to express that it follows, instead of 
preceding, the act of Baptism. And the comparison of 
these expressions in the several offices will show the 
meaning which is intended to be conveyed concerning 
the benefits of this Sacrament. Thus, in certifying 
that Baptism has been rightly administered, it is said of 
the child : — ‘ who being born in original sin, and in the 
wrath of God, is now, by the laver of regeneration in 
Baptism, received into the number of the children of 
God and heirs of everlasting life.’ In the Address after 
the Gospel : — ' Doubt ye not, therefore, but earnestly 
believe, that He hath likewise favourably received this 
present infant ; that Pie hath embraced him with the 
arms of His mercy ; and Cas He hath promised in His 
Holy Word) will give^ unto him the blessing of eternal 
life, and make him partaker of His everlasting kingdom.’ 

regarded it as inopportune, and re- given unto him the blessing of eter- 
fused to take it into consideration, nal life, and made him partaker of 
because ‘ the Catholic Church, and His everlasting kingdom/ Nothing 
the Anglican Church in particular, more seems to have been originally 
had hitherto avoided any synodical meant than ^ hath gi'ven to him a 
determination on the subject ; and title to the blessing of eternal life, 
that the inconveniences attending and made him partaker in a right 
such a determination would outweigh to the enjoyment of His everlasting 
the conveniences proposed by it, kingdom.' However, the words were 
especially at a time when the autho- understood in their plain meaning, 
rity of the Christian pnesthood and as if referring to actual possession ; 
the succession in the ministry were which is more than the heirship 
openly denied, or undervalued.' See which is declared in the Catechism 
Lathbury, Hist, of Convoc. pp. 419 to belong- to baptized children : 
and ff. Bulley, Tabular View, * wherein I was made a member of 
pp. 264-268. Stone, 120 and ff. Christ, the child of God; and an in- 

^ Before the last revision (1661) heritor of the kingdom of heaven.’ 
this was expressed, ‘ that He hath Laurence, Bamft. lee. p. 181. 

Q Q 


593 


Private 
Baptism ot 
IzirantB. 


The service 
used in ike 
churchy 
compared 
u’ith ike Of- 
fice of Public 
Baptism. 



594 


THE BAPTISMAL SEP PICES WITH 


Private 
Baptism of 
InfautB. 


Discrepan- 

cies. 


till i66i. 


The close. 


In the Thanksgiving after the Lord’s Prayer : — ^ Give 
thy Holy Spirit to this infant, that he, being born again^ 
and being made an heir of everlasting salvation, through 
our Lord Jesus Christ, may continue thy servant, and 
attain thy promise, %Ld And in the Address after the 
reception into the congregation it is said, — ' that this 
child is by Baptmn regenei'ate and grafted into the body 
of Christ’s Church/ 

The changes made in the public service in 1552 were 
not carried out fully into the private ofhce at the same 
time. Thus in 1 549 the Thanksgiving, used after the 
Gospel in the public office, had been put, for want of 
any other, as the closing of the private office : and 
when in 1552 another closing thanksgiving was pro- 
vided to follow the Baptism in the public office, this 
was not taken over into the private office, but the old 
arrangement remained till 1661, when the thanksgivings 
of the private office were placed as in the public office. 
Again, the Lords Prayer was transferred in 1552 in 
the public office from its old position after the 
Gospel to head the new section of thanksgiving 
now newly provided to follow immediately upon the 
Baptism. In the private office, however, it was not 
transferred. Neither was it transferred in 1661 : but 
the revisers then corrected the end of the exhortation 
so as to make it lead up to the Lord’s Prayer,^ and kept 
it in this place. With this exception the two services 
are now agreed.^ 

Godparents are required, and the catechism of the 
sponsors and the closing exhortations are to be used as 


^ The exhortation up till 1661 ^ In the American office the Lord’s 

still continued to lead up to the Prayer is placed as in the English, 
Creed, as its wording was not altered but the first Thanks^ving is omitted : 
in 1552, when the Creed was omitted in the Irish Prayer Book it is placed 
at this Doint. as in Public Baptism. 



CATECHISM AND CONFIRMATION. 


595 


in the public service. After the first exhortation ending 
with the words, — ‘ daily proceeding in all virtue and 
godliness of living,’ followed in the Prayer Books pre- 
viously to the last revision, — ‘ &c. As in Public 
Baptism', or, ‘ A?id so forth, as in Public Baptism.' This 
was omitted in r66i, apparently with the intention of 
placing here the Address about Confirmation, which 
was added to the Office of Public Baptism. It was 
overlooked, however, and the rubric does not supply 
any direction ; but, according to its manifest intention, 
the Address should be added in this place.’- 

Sect. III. — The Public Baptism of such as are of Riper 
Years, and able to answer for themselves. 

This office was added at the last revision of the 
Prayer Book in i66i ; it was drawn up by a Committee 
of Convocation and accepted by the Upper House on 
May 31.2 The want of such an Office was felt at that 
time, ‘ by the growth of Anabaptism ’ and the general 
neglect of the ordinances of the Church during the 
Rebellion, and also ‘ for the baptising of natives in our 

It is SO added in the American all the articles, &c. ? The American 
Book. In the Irish Prayer Book, a more simply notes that the Minister 
rubric directs the service which is to may make the Quesfiotis to the Spon- 
be used, ‘ if a child that has been sors and the succeeding Prayers serve 
already baptized he b 7 'ought to the for both^ and after the Baptism a 7 td 
Church at the same time with a the receiving into the Churchy ike 
child that is to be baptized ; the Minister may use the remainder of 
Mmister havh'ig inquired respecting the service for both. But it is hardly 
the sufficiency of the baptism, arid possible to avoid the appearance at 
having certified the same, shall read least of praying for the future regene- 
all that is appointed for the Public ration of a regenerate child, or to 
Baptism of Infants until he have disentangle the clauses in the part 
baptized and signed the child that has of the service preceding the Baptism, 
not been baptized ; and he shall then which cannot be applied to the child 
call upon the Godfathers and God- who has already been baptized. 
mothers of the child that has been ^ Cardwell, Synodalia ii. 641, 642. 
already baptized to make answer in Wood {Athena Oxon. hi. 755) as- 
his behalf, as here directed, save that cribes the leading part in the work 
he shall not again recite the Apostles^ to Bp. Griffith of S. Asaph. 

Creed^ but say — Dost thou believe 


Private 
Baptism of 
Infants. 


Baptism of 
Adnlti. 


o a 2 



S96 


Baptism of 
Adults. 


The prej>a- 
ration of a. 
Catechwnen 
for Baptism. 


Varicttions 
of the ser- 
vice from 
that for 
Infant Baf 
tism. 


TUB BAPTISMAL SERVICBS WITH 


plantations and others converted to the faith.’ ^ These 
two causes still make it a necessary service.^ 

The rubric directs not only examination of the can- 
didate, but that timely notice shall be given to the 
Bishops or who7n he shall appoint for that purpose^ a week 
before at the least, to secure a due preparation, ^md in- 
struction in the principles of the Christian religion. The 
Catechumen is also exhorted to prepare himself zvith 
prayers and fasting for the receivmg of this Holy Sacra- 
ment, according to the rule of the primitive Church.^ 
The service is formed upon that for the Baptism of 
Infants, with many changes, however, which adapt it to 
the different circumstances of the persons who are to be 
baptized. The Gospel is taken from our Saviour’s dis- 
course with Nicodemus concerning the necessity of a 
new birth of water and of the Spirit ; and the Exhorta- 
tion that follows it treats of repentance in connexion 
with Baptism. Moreover, since the Catechumens are 
able to make in their own persons the Christian pro- 
fession of faith and obedience, the demands are ad- 
dressed to them. Godfathers and godmothers are 
required to be present, but only in their original capacity 

^ See Preface to B. C. P- ® The American rubric has : — 

^ Cases will occur in which it may * timely 7 iotice shall be given to the 
seem doubtful whether this office or Minister, that so due care may he 
that for the Baptism of Infants should taken, 

be used. The rubric at the end of ^ See the Didache above, p. 
this office directs the use of the latter 558. Justin Martyr, Apol. i. 61 : — 
iox persons before they "‘Ocroi Uv Tr^iadua-i /cal Tri(rr€vu<riv 

come to years of discretion to answer aXriOrj ravra ra v<l>* hiZaantfiiPa 
for themselves. And Confirmation /cal X^yb^^va. ehat, /cal qutus 

and Communion should immediately dvraadai vTricrxvci>yTai, 
follow the Baptism of an adult. koI aWeiv P 7 )arfvovT€s wapa rov 06ov 
Hence the Office for the Baptism of rSiv TpoTj/tapToy/tcVcuv li<l>€(nu Siddo- 
Infants should be used for all persons kovtoli a-wevxofJilpMv kA (tw- 

who are not fitted either by age or vrjarevbvroov auroTs. fir^ira dyoprat 
intelligence for Confirmation, chang- vif ^fxSip tpQa iSScop 4 arl, K.r.\. 
ing the word infant for child or per- Tertullian De Baptismo 20 and 
son, as occasion reqiiireth. above, p. 559. 



CATECHISM AND CONFIRMATION 


597 


as chosen witnesses of their profession,^ with the further 
duty of putting them in remembrance of their vow, and 
calling upon them ‘ to use all diligence to be rightly in- ' 
structed in God's holy Word/^ The concluding Ex- 
hortation warns the newly-baptized, that as they are' 
‘made the children of God and of the light ^ by faith 
in Jesus Christ,' it is their part and duty ‘to walk; 
answerably to their Christian calling, and as becometh 
the children of light’ ^ 

Sect. IV. — The Catechism, 

Previously to i66i the Catechism was inserted in 
the Order of Confirmation with the intention that the 
Bishop should put questions to the children at the 
Confirmation Service.^ The title in the Prayer Books 

^ I Tim. iv. 12. ^ If there be occasion for the Office 

^ In the best days of the system- of hif ant Baptism and that of Adults 
atic catechumeiiate while the most at the same time^ the Minister shall 
necessary instruction was given to use the Exhortation and one of the 
the candidates before Baptism, a Prayers next following in the Office 
more detailed teaching, especially on for Adults ; only in the Exhortation 
the Eucharist (such as has come down and Prayer^ after the words ^ these 
to us in St. Cyril’s Karrjxvcrfis fMvcrra- Persons, and these thy servants, 
ycoytKai) was reserved until after their a iding^ and these Infants. Then the 
Baptism and first Communion. Minister shall proceed tothe qtcestions 

^ (pooTiadevreSj Justin Mart. ApoL to be demanded in the cases respec- 
u,s, tively. After the Immersion^ or the 

^ The American Prayer Book adds pouring of water^ the pi'ayer shall 
the following rubrics: ^ Whereas be as in this service; only after the 
necessity may require the bapiizmg of words ^ these Persons, shall be added^ 
Adults in private houses in considera- and these Infants. After which the 
tion of extreme sickness; the same is remaining part of each service shall 
he7'ehy allowed in that case. And a be used ; first that for Adults ^ and 
convenient number of persons shall he lastly that for Infants.’ 
assembled in the house where the Directions for Conditional or Priv- 
Aacrament is to he performed. And ate Baptism of adults are given in 
in the Exhortation^ Well-beloved, the Irish Book. 

&c., instead of these words., come ® The rubric required that can- 
hither desiring, shall be inserted this didates should be able to answer to 
word., desirous. In case of great such questions of this short Catechism 
necessitv, the Minister may begin as the Bishop, or such as he shall 
with the questions addressed to the appoint, shall by his discretion ap- 
candidate, and end with the Thanks- pose them m. 

giving following the Baptism! It is in this form that the Cate- 


of 

XdTUtt. 


Tli« 

CfLtechism. 



598 


THE BAPTISMAL SEE VICES WITH 


The 

Chtechism 


Catechising' 
ordered be- 
fore the Re- 
fortnaiioft. 


of Edward VI. and Elizabeth was, Confirmatiofi^ wherein 
is contained a Catechism for Childreyi ; and in 1 604, The 
Order of Confirmation^ or laying on of hands upon 
children baptized^ and able to re7ider an accoimt of their 
faiths according to the Catechis77t following ; with a further 
title to the Catechism itself, that is to say, An histrnction 
to be learned of every Child, before he be brought to be 
confirmed by the Bishop. 

The insertion in the Prayer Book of such an 
authorized exposition of the elements of the Christian 
faith and practice belongs to the Reformation. English 
versions and expositions of the Ten Commandments, 
the Lord’s Prayer and the Creed had, however, not only 
existed in early times, but had formed the staple subject 
of instruction which parish priests gave to their people 
in accordance with Canons anii Injunctions constantly 
repeated ever since Anglo-Saxon times.^ Manuals for 
use in this duty existed in large numbers, but these 
were guides for the clergy,^ not instructions written for 
the people in dialogue form such as is now implied by 
the word ‘ Catechism,’ The word was used in the 
middle ages for the service of making a catechumen and 
for that part of it in which the profession and renuncia- 
tion is made. Thence the early German reformers had 
taken it and applied it either to a more developed form 
of profession required at confirmation, or even as an 
independent manual of instruction. In England some 


chism is included in the Consuttatlon, 
where, after Baptism, follows (fol. 
clxxi), ‘ Of the Confirmation of 
children baptized : and solemn pro- 
fession of their faith in Christ, and 
of their obedience to be showed to 
Christ, and to His congregation ; ’ 
and a Catechism is inserted in this 
order of Confirmation, to be recited 
ill the service as the public confession 


of those who come to be confirmed. 
No part, however, of our Catechism 
was borrowed from this source. 

^ See e.g. Canon x. of Cloveshoo 
(747) (Haddan and Stubbs, ill, 366). 
Cp. Wilkins, Cone. III. II, 59, &c. 

^ Gasquet, Instruction in 

England^ reprinted in The Old Eitg- 
lish Bible, pp. 179 and ff. 



CATECHISM AND CONFIRMATION 


599 


steps were made in the same direction in the early days 
of reform. New injunctions, following the lines of the 
old episcopal and conciliar injunctions on the instruction 
of the faithful, were issued by royal authority in -the 
years 1536 and 1538,^ which ordered the Curates to 
teach the people the Lord’s Prayer, the Creed, and the 
Ten Commandments, sentence by sentence, on Sundays 
and Holy Days, and to make all persons recite them 
when they came to Confession.^ These orders were 
repeated in the Injunctions of Edward VI.^ Meanwhile 
some attempts had been made at a form of instruction 
for the laity in the shape of a dialogue. Marshall’s 
Primer in 1534^ contained ‘A dialogue between the 
father and the son ’ expounding the baptismal covenant 
with the Creed and Commandments, and other attempts 
also on similar lines were becoming popular. It was 
natural therefore that when the new Book of Service 
was prepared, a Catechism should be placed in it, as an 
authoritative exposition of the profession and renuncia- 


The 

Catechina. 


In Henry's 
7eign. 


The Cate- 
chism I>Iaced 
in the First 
Prayer 
Book, 


1 Strype, Eccl Mem, Hen, VIII, 
I. xlii. 321. 

2 Burnet, Hist. Ref. i. Book ill. 
Records, vn. and xi. (Ed. Pocock, 
IV. 308,341). The later injunction 
runs thus : ‘ Item ; That ye shall 
every Sunday and Holy Day through- 
out the year openly and plainly 
recite to your parishioners, twice 
or thrice together, or oftener, if need 
require, one particle or sentence 
of the Pater Nostety or Creed in 
English, to the intent that they may 
learn the same by heart : and so 
from -day to day to give them one 
little lesson or sentence of the same, 
till they have learned the whole 
Pater Noster^xA Creed in English, by 
rote. And as they be taught every 
sentence of the same by rote, ye shall 
expound and declare the understand- 
ing of the same unto them, exhorting 
all parents and householders to teach 


their children and servants the same, 
as they are bound in conscience to 
do. And that done, ye shall declare 
uuto them the Ten Commandments, 
one by one, every Sunday and Holy 
Day, till they be likewise perfect in 
the same. Cp. Can. Lix. (1604). 

® Cardwell, Doc. Ann. pp. 7, 25. 
The Injunction is an abbreviated 
form of the preceding. The corre- 
sponding visitation article runs thus : 
* Whether they have not diligently 
taught upon the Sundays and Holy 
Days their parishioners, and specially 
the youth their Pater NosteVy the 
Articles of our Faith, and the Ten 
Commandments in English, and 
whether they have expounded and 
declared the understanding of the 
same.’ 

^ Burton, Thr^c^ Primers y pp. 216 
and fF, 



6oo 


THE BAPTISMAL SEP VICES WITH 


The 

Catechism. 


The addi‘ 
tioti ^1604. 


tion in Holy Baptism and in connexion with the service 
of Confirmation, with directions for its use as the basis 
of a system of catechizing to be maintained on Sunday 
afternoons in each parish. This manual still remains in 
our Prayer Book, with only a few verbal alterations,^ 
and the addition of an explanation of the Sacraments in 
1604. This appendix does not naturally belong to the 
Catechism viewed in the light of the original purpose 
which it was meant to serve, as an exposition of the 
baptismal covenant : but when it was felt desirable to 
make it a more complete manual of instruction, this 
section was added by royal authority, ‘ by way of ex- 
planation,’^ and in compliance with the wish which the 
Puritans had expressed at the Conference at Hamp- 
ton Court.^ Subsequently with two emendations * 


^ The third answer was thus ex- 
pressed : — ‘that I should forsake the 
devil, and all his works and pomps, 
the vanities of the wicked world,’ 
The preface to the Commandments 
was added in 1552, and the Com 
mandments were then given at length, 
which had before been given in a very 
curtailed form, nearly as they had been 
in Henry’s Primer (1545, ed. Burton, 
l.c. p. 460). In 1661 the words, ‘the 
King aitd all that ai'e put m authority 
ttnder him^^ VftxQ substituted for ‘the 
King and his Ministers^ (in the 
American Prayer Book it is, — ‘ the 
civil authority’): and in 1552 the 
word ‘ child ’ was substituted for 
‘son’ in the address before the Lord’s 
Prayer. 

Notice also that in 1661 greater 
publicity and importance was given 
to the public catechizing, as it was 
then directed that it should take 
place during Evensong, instead of 
half an hour beforehand as had pre- 
viously been the case. 

^ The composition of this latter 
part is generally attributed to Bishop 
Overall, who was the Prolocutor of 


the Convocation, and at that time 
Dean of St. Paul’s. Cosin, Worhs 
v. 491. But it was to a large extent 
derived from Nowell. 

® ‘ Dr. Reinolds complained that 
the Catechism in the Common Prayer 
Book was too brief ; for which one 
by Master Nowell late dean of Paul’s 
was added, and that too long for 
young novices to learn by heart : 
requested therefore that one uniform 
Catechism might be made, which, 
and none other might be generally 
received : it was demanded of him 
whether if to the short Catechism 
in the Communion Book something 
were added for the doctrine of the 
sacrament, it would not serve ? His 
Majesty thought the doctor’s request 
very reasonable : but yet so, that he 
would have a Catechism in the jfewest 
and plainest affirmative terms that 
may be : taxing withal the number 
of ignorant Catechisms set out in 
Scotland, by every one that was the 
son of a good man...’ Barlow’s 
Sum of the Conference in Cardwell, 
Conf p. 187. 

^ ‘What is the outward visible 



CATECHISM AND CONFIRMATION 


it was confirmed by Convocation and Parliament in 
i66i. 

An intention was formed, in the time of Edward and 
Elizabeth, to have also another authorized Catechism, 
not merely explanatory of baptism, but intended 
for the instruction of more advanced students, and 
especially those in public schools, touching the grounds 
of the Christian religion. The original of this work is 
ascribed to Ponet,i who was Bishop of Winchester in 
Edward’s reign. It was published in Latin and in 
English^ in 1553 under royal authority, after receiving 
episcopal approval.^ It seems, however, that this was 
not considered quite satisfactory ; nor was it able to 
supplant the many similar compilations of the foreign 
Reformers,^ which were adopted by many teachers, and 


sign or form in Baptism? Atiszver 
(1604): Water; wherein the person 
baptized is dipped, or sprinkled with 
it, In the name, &c.’ ‘Why then 
are infants baptized, when by reason 
of their tender age they cannot 
perform them? Answer (1604): 
Yes ; they do perform them by their 
Sureties, who promise and vow them 
both in their names ; which when 
they come to age themselves are 
bound to perform.’ See the Presby- 
terian exceptions to the Catechism, 
at the Savoy Conference ; above, pp. 
182, 183. 

^ Orig. Lett. (Parker Soc.) LXXI. 
Cheke to BuUinger, June 7, 1553; 
* Nuper J. Wintoniensis episcopi 
Catechismum auctoritate sua scholis 
commendavit. . .’ 

2 Both the English and Latin 
editions are reprinted in Liturgies, 
of Edw. VI. (Parker Soc.). 

^ ‘ When there was presented unto 
us, to be perused, a short and plain 
order of Catechism written by a 
certain godly and learned man : we 
committed the debating and diligent 
examination thereof to certain Bi- 


shops, and other learned men, whose 
judgment we have in great estima- 
tion.’ K. Edward’s injunction au- 
thorizing the use of this Catechism 
{ibid). 

A licence for printing the work 
was granted in September 1552, but 
it was not published until 1553, 
when the Articles of the proceeding 
year were appended to each edition ; 
and also a few prayers at the end of i 
the English edition. Dixon iii. 516, 
52S. 

^ The Catechism of Erasmus 
(i547)> ordered to be used in 
Winchester College and elsewhere ; 
the smaller and larger Catechisms of 
Calvin (1538 and 1545); that of 
OEcolampadius (1545), Leo Judas 
{1553), and more especially Bullinger 
(1559), Even in 1578, when the 
exclusive use of Nowell’s Catechism 
had been enjoined in the canons of 
1571, those of Calvin, Bullinger, and 
others were still ordered by statute 
to be used in the University of 
Oxford. See Cardwell, Doc. Ann. 
I. p, 300, note. 


601 


The 

Catechlna. 


A larger 
Catechism. 


Ponef s 
Catechism. 



602 


THE BAPTISMAL SEP VICES WITH 


The 

Gat«chiBin. 


Noiveir s 
Catechisj/t. 


occasioned much complaint as to the want of a uniform 
system of religious instruction. Hence it was agreed by 
the Bishops in 1561 that, besides the Catechism for 
children which were to be confirmed, another somewhat 
longer should be devised for communicants, and a third, 
in Latin, for schools.^ It is probable that at this time 
Dean Nowell was already employed upon such a 
Catechism, taking Ponefs as his ground-work ; it was 
completed before the meeting of Convocation," submitted 
there early in 1563, approved, and amended, but not 
formally sanctioned, apparently because it was treated 
as part of a larger design, which was not realized,^ The 
Catechism, therefore, remained unpublished until 1570, 
when it was printed at the request of the Archbishops, 
and appeared in several forms, in Latin and in English,^ 


Sect. V . — The Order of Confi^nnatmi. 

The early history of the Confirmation Service has 
i/hands!" already been treated of in connexion v/ith the baptismal 
service. When it became a detached service, some slight 
additions gathered round the single collect and the 

^ Cardwell, Doc. Ann. p. 299. intended to be used in places of 

^ ‘ General notes of matters to he liberal education, was the same 
moved by the Clergy in the next Par- year translated into English by 
liament and Synod Catechism Norton. Both were reprinted for 
is to be set forth in Latin ; which is the Parker Society. An abridg- 
already done by Mr. Dean of Paul’s, ment of this, called the Shorter, 
and wanteth only viewing.’ Strype, or the Middle Catechism, was pre- 
Annals, 1 . ch. xxvii. p. 317, pared by Nowell for the use of 

* This was to publish Nowell’s schools. He also published a third. 
Catechism, the Articles, and Jewell’s called the Smaller Catechism, differ- 
Apology, in one book, ‘ by common ing but slightly from that in the Book 
consent to be authorized, as contain- of Common Prayer. Bp. Overall 
ing true doctrine, and enjoined to be modified and abridged the questions 
taught to the youth in the universities '' and answers on the sacraments from 
and grammar schools throughout the this Catechism. See Corrie’s Intro- 
realm.'^ Ibid. See Acts of Convo- duction, in the edition of the Parker 
cation in Synodalia, ii. 513, 522. Society, and Jacobson’s edition and 

* The Larger CatecJm^^ jj[)Iv^tip, Introduction (Oxford, 1844). 



CATECHISM AND CONFIRMATION, 


603 


simple rite of anointing the forehead with chrism, which 
formed the whole of the old service. These additions 
and the words said at the anointing were not everywhere 
the same, but the differences were unimportant. The 
service everywhere began with versicles and the old 
Roman prayer for the sevenfold Gift of the Spirit said 
with hands outstretched over the candidates: then 
followed the anointing of each in turn, next a shortened 
psalm and a versicle introduced one further prayer which, 
is found in Gregorian but not Gelasian sacramentaries, 
and the service ended with the Blessing. 

The following is the Office for Confirmation in the 
Pontifical of one of the Bishops of Salisbury in the 
XVth century.^ 

Co 7 ifirmatio puerorum et alioruin haptizatorum, 

Inprhnis dicat episcopus : 
y Adjutorium nostrum in nomine domini. 

Qui fecit celum et terram.^ 
y Dominus vobiscum. 

Et cum spiritu tuo. Oremus. 

Oratio, Omnipotens sempiteme Deus, qui regenerare dignatus 
es hos famulos tuos, ex aqua et Spiritu Sancto, quique dedisti eis 
remissionem omnium peccatorum : iramitte in eos septiformem 
Spiritum, Sanctum Paraclitum, de coelis. Amen. Spiritum sapi- 
entiae et intellectus. Amen. Spiritum scientise et pietatis.® Amen. 
Spiritum consilii et fortitudinis. Amen. Et adimple eos Spiritu 
timoris Domini, ►p Amen. 

Et consigna eos signo sanctas crucis *p, confirma eos chrismate 
salutis in vitam propitiatus asternam. Amen. 

^ Maskell, Mon Rit, T. pp. 34, * This word is added to the gifts of 

35. Cp. York Pontifical (Surtees, the Spirit enumerated in Isa. xi. 2, 
vol. 61), p. 291; Lacy’s Po7itifical, to make the number seven. The 
p.'^. ’ Gelasian Sacramentary has this as 

^ Palmer {Orig, Lit,) cites our the third couplet, and ends thus: — 
second couplet from aSarum Manual timoris dei in nomine DNJC, cum 
(Rouen, 1543), Sit nomen Domini quo vivis, &c. Cp. Egbert Pontifical 
benedictum. Et hoc nunc et usque (Surtees, vol. 27), p. 7. 
in speculum. ^ . • i 


CJonfirmatioii, 


The Medi- 
eval Offi.ce, 



■ 604 


THE BAPTISMAL SEP VICES WITH 


ConilmaitioxL 


Tunc inquisito nomine cujuslibet^et pollice chrismate uncto^pontifex 
faciat crucem m $inguloru7Ti fronte^ dicens: Signo te N, signo crucis 
et confirmo te chrismate salutis. In nomine Patris, et Fi Hi, 
et Spiritus Sancti. Amen ^ 

Sequatur Psalmus. Ecce sic benedicetur homo : qui timet Domi- 
num. Benedicat tibi Dominus ex Syon : ut videas bona Jerusalem 
omnibus diebus vitae tuae. Gloria Patri. Sicut erat. 
y Emitte Spiritum tuum et creabuntur. 

Et renovabis faciem terrae. 
y Pax tibi. Et cum spiritu tuo. Oremus. 

Oratio. DeuSj qui apostolis tuis Sanctum dedisti Spiritum, qui- 
que per eos eorum successoribus casterisque fidelibus tradendum 
esse voluisti : respice propitius ad nostras humanitatis famulatum : 
et praesta ut horum corda quorum frontes sacrosancto chrismate 
delinivimus, et signo sanctae crucis consignavimus, idem Spiritus 
Sanctus adveniens templum glorise suae dignanter inhabitando 
perficiat. Per Dominum : in unitate ejusdem. 

Benedicat vos omnipotens Deus, Pa^d^ter, et Fi'i^lius, et Spiritus 
Sanctus. Amen. 


Ceremonies 
ifConJimta' 
non ( 1549). 


In the First English Prayer Book the order of the old 
service was continued ; the definite tactual imposition 
of hands was restored,^ but the use of chrism was 
omitted. After the versicles and the first prayer, it 
proceeded thus, following the line of the Latin prayer, but 
substituting a reference .to the cross of Christ for a 
reference to the outward sign of the cross, and substituting 
inward unction for the outward. 


Mmister, Sign them, O Lord, and mark them to be thine for 
ever, by the virtue of thy holy cross and passion. Confirm and 
strengthen them with the inward unction of thy Holy Ghost, mer- 
cifully unto everlasting life. Amen. Then the Bishop shall cross 
the?n in the forehead^ a7td lay his hand up07% their head^ saymg^ N, I 


^ An older form was Accipe signum 
sancte crucis Christ! chrismate salutis 
in Christo Jesu in vitam eternam. 
Amen. See the first of the two 
services in Brit. Mus. MS. Tib. C, i, 
f 43 : cp. Egbert Pontifical^ p. 7 . 


The earlier forms were simpler 
still: e.g. Gelas. Sacr. 571 and the 
7 th Ordo Romanus. 

For a discussion of this subject 
see Hall, Confirination pp. 32 and ff. 



Catechism AND cone/e mat/on. 


605 


sign thee with the sign of the cross, and lay my hand upon thee : confirmation. 
In the name of the Father, &c. And thus shall he do to every 
child one after another. And when he hath laid his hand u{}on 
every child, then shall he say. The peace of the Lord abide with 
you. Answer. And with thy spirit. 

Then . followed the collect, ‘ Almighty everlasting 
God, which makest us, &c.,’ which was composed, in 
1549, from the long collect which preceded the laying 
on of hands in Archbishop Hermann’s Order of Con- 
firmationd 

The section of the service of 1549, printed above was 
omitted at the revision in 1552, and the present benedic- 
tional prayer was inserted in its place, ‘ Defend, O Lord, 
this child with thy heavenly grace, &c.,’ with the direction 
for the crossing omitted and only the imposition of 
hands (or hand) retained.^ 

The service was brought into its present form at the The present 
last revision in 1661. Being separated from the Cate- 
chism, its title was : ‘ The Order of Confirmation, or 
laying on of hands upon them that are baptized, and 
cotne to years of discretion' ® instead of the words (1604), 

^ ' Almighty and merciful God, health . . .’ Hermann’s Consultation, 
heavenly Father, which only workest fol. clxxix, 

in us to will and to perform the ^ The crossing, however, was 
things that please Thee, and be good retained in practice, of at least 
indeed ; we beseech Thee for these considered to be within the Bishop’s 
children . . . Increase in them the discretion to use. See Blunt, ad loc., 
gift of thy Spirit, that ever going and Pullan, p. 209. It is sanctioned 
forward m the knowledge and in the Scottish Church. See note 
obedience of thy Gospel, in thy on p. 607. Hall, 36. 
congregation they may continue to ^ The meaning of yea 7 ’s of dts- 
the end ... So give these children creiio 7 i was brought out in the old 
the thing that we pray Thee for, rubric preceding the Catechism ; it 
through thy Son Christ, that when is most meet to he mmistered whe^t 
we shall now lay our hands upon children come to that age that partly 
them in thy name, and shall certify ly the fiailty of their own fesh, 
them by this sign that thy fatherly parity by the assauiis of the world 
hand shall be ever stretched forth and of the derail they begin to he 
upon them, and that they shall never in danger to fall into stmdry kinds 
want thy Holy Spirit to keep, lead, of sin. See Hall, Confirmation, 
and govern them in the way of ch. vii. 



6o6 


THE BAPTISMAL SERVICES WITH 


Coaarinatloii. 


‘ and able to render an account of their faith accordmg to 
the Catechism followingl A preface drawn from the 
opening part of the explanatory rubric which had 
preceded the Catechism, was appointed to be read at 
the opening of the service of Confirmation : and instead 
of putting questions from the Catechism,^ the Bishop 
was directed to address a solemn demand of personal 
acknowledgment of the baptismal vow to the 
candidates, to be answered by each one for himself 
Kneeling was prescribed for the candidates at the 
imposition of hands : the Lord’s Prayer was at the 
same time inserted so as to follow immediately upon 
it as an act of thanksgiving, and the collect, ‘ O Al- 
mighty Lord, &c.,’ was added before the concluding 
blessing. 

Beyond its own intrinsic importance, as the gift of the 
Spirit and the corollary of Baptism, confirmation 
occupies further an important position in the economy 
of the Church, which is pointed out in the last rubric,^ 


^ Before this revision, a rubric had 
directed the Curate of every parish, 
in sending the names of the children 
to the Bishop, to specify which of 
them could say the A?'tic!es of the 
Faiths the Lord Prayer, and the Ten 
Commandments, and also how many 
of them could answer to the other 
questions contained in this Catechisnu 
In Hermann’s Conmltation (foU 
clxxiv.) the Parish Priests are di- 
rected, certain days before the 
coming of the visitors, ‘ to prepare 
the children whom they purpose to 
offer to Confirmation, to make 
their confession of faith and pro- 
fession of Christian communion and 
obedience decently and seemly, 
which must be done of them after 
this sort.’ Then follows a long 
Catechism : and then (fob clxxviii.), 
— * After that one of the children 
hath rehearsed a full confession of 


his faith, and hath professed the 
obedience of Christ before the whole 
congregation, it shall be sufficient to 
propound questions to the other chil- 
dren after this sort : Dost thou also, 
my son, believe and confess, &c.” 
Here it shall suffice, that every one 
answer thus for himself : I “ believe 
and confess the same, and yield up 
myself to Christ and His congregation, 
trusting in the grace and help of our 
Lord and Saviour Jesus Christ.” ’ 
This is taken from the rubric in 
the Sarum Manual, Ritus BaptH 
Maskell, p. 31 : ‘ Item nullus debet 
admitti ad sacramentum corporis et 
sanguinis Christi Jesu extra mortis 
articulum, nisi fuerit confirmatus, vel 
a receptione sacramenti confirma- 
tionis fuerit rationabiliter impeditus,’ 
which in turn is drawn from the fifth 
of Abp. Peckham’s Constitutions 
{1281), Lynd. Prov. 1. tit. 6. 



CATECHISM AND CONFIRMATION, 


in that it is the admission to full communion : for it is 
only natural that the reception of the fulness of the gift 
of the Spirit offered to every member of Christ should 


be first ^ required of those 
Supper. 

^ In the American Prayer two 
additions have been made, viz. a 
form for presenting the Candidates 
similar to that at Ordination and a 
Lesson, Acts viii. 14-17 : the Pre- 
face is made optional and the con- 
gregation is directed to be standing 
until the Lord’s Prayer. 

The use of the Scottish Episcopal 
Church is defined by sections 5 and 6 
of Canon XL. as follows ; 

‘ (5) The Bishop when administer- 
ing Confirmation may at his discre- 
tion, with concurrence of the clergy- 
man, use the following form in 
addition to that prescribed in the 
Book of Common Prayer: — “N. I 
sign thee with the sign of the Cross 
(here the Bishop shall sign the person 
with the sign of the Cross on the 


who come to the Lord's 


forehead), and I lay my hands upon 
thee in the name of the Father, and 
of the Son, and of the Holy Ghost. 
Defend, O Lord,” &c., as in the 
Book of Common Prayer. 

(6) The circumstances of this 
Church requiring on many occasions 
such modifications of the Order of 
Confirmation contained in the Book 
of Common Prayer as may render it 
appropriate to candidates who have 
not had godfathers and godmothers, 
it is permissible for the Bishop to 
substitute for the Preface in the Order 
of Confirmation in the Book of 
Common Prayer a suitable address, 
and to modify the question, “Do ye 
here,” &c., as the circumstances may 
seem to him to require.’ 


607 


Coziflnuatioii. 



Distin- 

guishing^ 

feature. 


Marriage 
i>ri-ntarily a 
natural 
zomfact ; 
secondarily 
*‘eligious. 


Roman 

narriage. 


CHAPTER XV. 

THE OCCASIONAL SERVICES. 

The Occasional Services differ from the foregoing in 
that they are not properly speaking independent services 
but are designed wherever it is possible to be combined 
with the Holy Communion. This character will appear 
as they are discussed one by one in order. 

Sect. I . — Solemnization of Mat7'imony. 

The essence of Matrimony ^ is a natural compact not 
a religious ceremony. The blessing pronounced upon a 
marriage is subordinate to the contract made by the 
parties, and therefore, though religious rites have 
habitually accompanied the marriage ceremonies, they 
are always only secondary, and not essential to the 
matrimonial bond : but on the other hand a contract 
can hardly be called Holy Matrimony or Christian 
Marriage, which is not sealed by the Church's blessing. 
According to the old customs of Rome in heathen times 
a sacrifice accompanied the legal transactions* of 
marriage : when Christian Matrimony began the Chris- 

^ For the whole of this section, see vi., and Duchesne, ch. xiv. 

Watkins, Holy Matrimony^ esp. ch. 



THB OCCASIONAL SERVICES 

tian Sacrifice of The Eucharist with a solemn benediction 
took the place of the heathen rites, but otherwise the 
old transactions went on and continue down to the | 
present time. | 

They fell into two parts, sometimes kept distinct and 
sometimes joined; first came (i) the Sponsalia or 
betrothal, at which the documents were signed and four 
symbolical ceremonies took place: — {a) the giving of 
presents (arrhae) or earnests representing the marriage j 
settlement, {h) the kiss, {c) the ring, {d) the joining of 
hands : then followed (2) the wedding itself according 
to the ancient rites called Confarreatioy The principal 
features of this were these ; the bridegroom and bride 
in nuptial attire, both of them wearing crowns and the 
bride veiled with the nuptial veil, took part in the 
sacrifices, and especially partook in common of the| 
panis farreus or sacrificial cake made for the purpose by 
the Vestal Virgins. 

Already in the time of S. Ignatius it was recognised 
that the marriage of Christians needs the recognition of 
the Bishop,^ and but little transformation was needed to 
make the foregoing ceremonies acceptable to the Christian 
conscience. The references to the rites of marriage in 
early Christian writers are few: but such as there are 
bear witness to the adoption of the customs of the old 
Roman law. Thus Tertullian speaks of the happiness 
of a marriage which is made by the Church, and con- 
firmed by the Holy Sacrifice, and sealed by the Blessing, 
and reported by the angels, and ratified by the Father:^ 

^ This form of marriage, the only ® Ad uxorem^ ii. 9. ‘ Unde su 65 - 

one involving religious rites, had ciamus ad enarrandam felicitatem 
gone out of popular use among the ejus matrimonii quod ecclesia con- 
pagan Romans in the second century, ciliat, et confirmat obktio, et obsig- 
but was retained in a christianized nat benedictio, angeli renuntiant, 
form by the Churcli. Pater rato habet ? 

® Ep^ ad Polyc. 5. 


609 


Matrimony. 


Early 

Christian 

custom. 



6io 


THJi OCCASIONAL SERVICES 


ICatrimony. 


Later 

evidence 


Mediisval 


and elsewhere he speaks of the v^il, the kiss, and the 
joining of hands> 

No fuller description of the Western Rites ^ is forth- 
coming till the Reply of Pope N ichol'as I. to the Bul- 
garians, given in 866, which shows the continuance of 
the old customs, and forms a link between the early da3^s 
and the later mediaeval Service-books.^ 

As to the nuptial mass, which at least from Tertullian’s 
time took the place of the pagan sacrifices, it is found in 
the three early Roman Sacramentaries : in each case, 
besides the usual collects, a special preface ^ and Hanc 
igitur clause were provided for the Canon, and further 
a form of nuptial Benediction, with collect prefixed, 
was inserted after the consecration: the Benediction, 
which corresponds to the old Roman ceremony of the 
veiling of the Bride, was originally in the form of a 
eucharistic prayer,^ prefaced by the Salutation and 
Sursum corda. The Sacramentaries® vary one from 
another, and in particular the Benediction in the 
Gregorian differs from that which figures in the other 
two, but incorporates towards the end a number of its 
phrases.^ 


^ De Virf^ VeL ri. Tlie crown 
js of later date. Warren, el.-JV. 
Liturg, 138. 

^ For other earlier references see 
Watkins, l.c. 

“ * Nostrates siqiiidem tarn mares 
quain feminoe non ligaturam auream 
vel argenteam aut ex quolibet 
metallo compositam qnando nup- 
tialia foedera contrahunt in capitibas 
deferunt : sed post sponsalia, qiiie 
fufiirarum siint nuptiarum promissa 
foe lcra, qua^que consensu eorum, (juje 
ha'c contrahunt, et eorum, in quorum 
potestate sunt, cclebrantur, et post- 
qiiani arrhis sponsam sibi sponsus 
per digitum fidei a se annulo insig- 
niluin despondent, dotemque ulrique 
placitam sponsus ei cum script o 


pactum hoc continente coram invita- 
tis ab utraque parte tradiderit ; aut 
mux, aut apto tempore . . . ambo 
ad nuptilia ftedera perducuntiir. Et 
priinum quidem in ecclesia domini 
cum oblationibus, quas offerre debent 
Deo per sacerdotis manum, statu- 
untur, sicque demum benedictionem 
et velamen coeleste suscipiunt . . . 
Post hcec autem de eccle.sia egressi 
coronas in capitibus gestaijt, quae 
srmper in ecclesia ipsa eunt solitae 
res'ervari.’ Cap. iii. , Harduin V. 354. 

Except in the Leonine Sacr. 

** See above, p. 533. 

® Miiratori, i. 446 ; i. 722 ; and ii. 

244. 

7 It is given below, p. 017. 



THE OCCASIONAL SERVICES 


6ii 


There is variation also in the other component parts : 
no lessons for the nuptial Mass are provided in the 
earliest forms of the Comes, and consequently, while the 
same Epistle is found in general use, different Gospels 
were adopted, and e.^, Sarum differs from York. No 
special chants were provided for a marriage in the old 
Antiphonal, and in consequence here again there is 
considerable variation. 

In England the usual custom was to take the Votive 
Mass of the Trinity as the Mass of Marriage, and to use 
it in conjunction with the special lessons and prayers 
provided by the Comes and the Sacramentary, but 
dropping the old Hanc igitur clause and substituting the 
Trinity Preface in the place of the old special Preface 
but even in this there was no uniformity : ^ Sarum, 
Hereford and York all differed in details ; and there were 
also other less defined local differences.^ 

Setting these aside and taking the Sarum service as 
representative of all, it is to be observed that it embodies 

(i) the old Roman ceremony of Espousal, followed by 

(ii) the Benediction and (iii) the nuptial Mass ; this 
arrangement was closely followed in the First Prayer 
Book. The change was here all the less because it had 
long been customary to conduct a large part of the 
service in the vernacular : moreover the changes made 
subsequent to 1549 in the English service have been 
few and small, so that a simple comparison of the First 
Prayer Book with the Sarum service will put the reader 
in possession of all the main points of interest 

* For the curtailment of variation The York Ordo is printed in the 
in these two respects, see above pp. York Manual (Surtees Society) p. 
448, 489. 24 : the Sarum Ordo is in the Ap- 

® York has a Trinity sequence, pendix, p. 17*; the Hereford Ordo, 
but Sarum one for Whitsuntide. p- 115* ; and other ancier^t Ordines, 
® Ordo ad faciendum Sponsalia. p. 157 *- 
Maskell, Mon. Rit. i. p. 42 [50]. 

1? T? o 


Matrimony. 


and English 
custom. 


The Sarum 
Service and 
the First 
Prayer 
Book. 



6I2 


THE OCCASIONAL SERVICES 


Matrimony. 

Final 

•warning, 


and address 


The Latin service ^ began at the Church door ^ with 
the following final publication of banns, the parties 
standing there, the man at the right hand of the woman.^ 

‘ Lo brethren we are comen here before God and his angels and 
all his halowes in the face and presence of our moder holy Chyrche 
for to couple and to knyt these two bodyes togyder, that is to saye 
of this man and of this woman, that they be from this tyme forthe 
but one bodye and two soules in the fayth and lawe of God and 
holy Chyrche, for to deserve everlastynge lyfe, what somever that 
they have done here before.’ 

This was enlarged in 1549 by the addition of an 
explanation of the purpose of marriage:^ and then 


^ The service rims thus in the 
Sarum Manual : the vernacular parts 
above are taken from the York 
Manual. 

‘ In prhnis statiiantur mr et mtdier 
ante ostiu?n ecclesia coram Deo^ sacer- 
dote, etpopulo, vir a dextris mulieyds, 
et muher a sinistris mri. 

Tunc interroget sacerdos hanna, 
dicens in lingua materna sub hoc 
forma : 

Ecce convenimus hue, fratres, 
coram Deo, et angelis, et omnibus 
sanctis ejus, in facie ecclcsiie, ad 
conjungendum duo corpora, scilicet 
hujus viri et hujus mulieris, Hie 
respiciat sacerdos personas suas, ut a 
modo sint una caro et dum animm in 
fide et in lege Dei, ad promerendam 
simul vitam Eeternam quicquid ante 
hoc fecerint, Admoneo igitur vos 
omnes, ut si quis sit ex vobis qui ali- 
quid dicere sciat qiiare isti adoles- 
centes legitime contrahere non 
possint, modo confiteatur. 

Eadem admo 7 titio fiat ad virum et 
ad mulierem, ut, si quid ab illis oc- 
culte acttim fuerit, •vel si quid devo- 
verint, vel alio modo de se noverint 
quare legitime contrahere non possint, 
tunc confiteantur. ’ 

‘ Then lete hem come and wytnes 

brynge 

To stonde by at here weddynge ; 


So openlyche at the chyrche dore 

Lete hem eyther wedde othere.’ 
Myrk, InsU'Uciions for Parish 
Priests, p. 7 (ed. Early English Text 
Society). 

® The direction given above as to 
the position of the parties was not 
inserted in the Prayer Book till 
1661. The ambiguity of the english 
rubric is made clear by the latin. 

% ^ Comp. Hermann’s Cofisultation, 
fol. ccxxviii : at the beginning of 
the ceremony there is an address, re- 
citing from Gen. ii., Matt, xix., and 
Ephes. v. , and then proceeding : — 
‘ Out of these places the despoused 
persons and rest of the congregation 
must be warned that they learn and 
consider, first, how holy a kind of 
life and how acceptable to God 
Matrimony is. For by these places 
we know that God Plimself instituted 
holy wedlock, and that in paradise, 
man being yet perfect and holy, and 
that he hath greatly blessed this 
copulation, and joineth Himself alb 
those together which contract Matri- 
mony in Plis name, and giveth the 
husband to be an head and saviour 
to the wife, as Christ is the Head 
and Saviour of the congregation, and 
furthermore giveth the wife a body 
and a help to the husband, that here 
in this world they may lead a godly. 



THE OCCASIONAL SEE VICES 


613 


followed the address to the parties, also following the 
old lines. 


‘ I charge you on Goddes behalfe and holy Chirche that, if there 
be any of you that can say any thynge why these two may not 
lawfully be wedded togyder at this tyme, say it nowe outher 
pryuely or appertly in helpynge of your soules and theirs bothe. 
Also I charge you boythe and eyther be your selfe as ye will 
answer before God at the day of dome that yf there be any thinge 
done pryuely or openly betwene yourselfe, or that ye know any 
lawfull lettyng why that ye may nat be wedded togyder at this 
tyme say it nowe, or we do any more to this mater.^ 

The rubric dealing with any case where any im- 
pediment was alleged also is continued in the new 
service.^ 

The espousal followed also in the vernacular:^ first 


honest, and joyous life together ; ’ 
and again, in the prayer after the 
ceremonies of the ring and joining 
of hands : — ‘ Which also honoured 
Matrimony with His presence, and 
with the beginning of His miracles, 
and would have it to be a token and 
mystery of His exceeding* love to- 
wards the congregation.’ The three 
‘causes for which Matrimony was 
ordained ’ were commonplaces of 
scholastic theology : they are also 
found at considerable length in the 
Calvinistic services, and in the 
Order of Matrimony printed by 
Ant. Scolokcr (circa I 548 )> Bodleian 
Libr., Arch. Bodl., A. i., 56. 
They ha'^e been omitted in the Irish 
and American Books, though there 
never was a time when plain speak- 
ing was more necessary and false 
modesty more to be deprecated than 
the present. 

^ ‘ Si uero aliquis impedimentum 
proponere voluerit et ad hoc prohan- 
dum cauiioneni prcestiterit^ differan- 
ur sponsalia qtwtisque rei veritas 
;ognoscaturI 

2 ‘ diced mcrd&s ad virum 


cunciis aiidientibus sic : N. vis 
habere hanc mulierem in sponsam, 
earn diligere, honorare, tenere, et 
custodire sanam et infirmam, sicut 
sponsus debet sponsam ; et omnes 
alias propter earn dimittere, et illi 
soli adhterere quamdiu vita u triusque 
vestrum duraverit ? Respondeat vir: 
Volo. 

Item dicat sacerdos ad mulierem 
hoc modo : N. Vis habere hunc virum 
in sponsum, et ei obedire et servire ; 
et eum diligere, honorare, ac custo- 
dire sanum et infirmum, sicut sponsa 
debet sponsum ; et omnes alios prop- 
ter eum dimittere, et illi soli adhser- 
ere quamdiu vita utriusque vestrum 
duraverit ? Respondeat muher : 
Volo. 

Deioide detur feniina a patre suo 
•vel ab amicis ejus : quod si ptiella sitf 
discoopertam habeat manum : si vidua ^ 
tectam : quam vir recipiat in Dei 
dde et sua servandam, sicut vovit 
coram sacerdote, et feneat earn per 
manum dextram in manu sua dex- 
ira, et sic det fidem ^nulieri per verba 
de preesenti^ ita dicens docenU sacer- 
dote^ &c., as on p. 614, 


MatriBumy. 


The Espou-' 
sal. 



6i4 


M«.trlmony. 


The Plight- 
ing. 


THE OCCASIONAL SEE VICES 

the question addressed to each in turn in slightly 
varying form. 

‘ N. Wylt thou have this woman to thy wyfe and love her and 
wirschipe her the woman and to be buxum to him, luf hym, obeye 
to him and wirschipe hym, serve hym] and kepe her in syknes 
and in helthe and in all other degrese be to her as husbande sholde 
be to his wyfe, and all other forsake for her, and holde thee only 
to her to thy ly ves ende ? ’ 

Ans. ‘ I will.’ 

The following question came into the English 
service though there is no sign of it in the Sarum 
Manual but only in that of York 'Who gyves me 
this wyfe ? ’ 

Then the plighting of troth is given in both uses in 
English: the Sarum form lies closer to that of 1549. 

' I N. take thee N. to my wedded wife [husband] to have and to 
hold from this day forward for better for worse, for richer for 
poorer, in sickness and in health, [to be bonere and buxum ^ in 
bed and at the board] till death us departe, if holy Church it will 
ordain ; and thereto I plight thee my troth.’ 

When each of the parties had been plighted, the ring 
with gold and silver were produced by the bridegroom and 
there followed the blessing of the ring in Latin. This 
blessing was omitted in 1549 but the 'tokens of 
spousage' were still retained, only to be superseded in 
1552 by the paying of 'the accustomed duty to the 
Priest and Clerk.’ The formula of the ring ran thus : 

' With this ring I thee wed, this gold and silver I thee give, and 
with my body I thee worship, ^ and with all my worldly chattels 
thee endow?’ 

^ faithful and obedient. was objected to by the Puritans in 

^ ie.^ honour: Cp. Wiclif at S. 1604, and again in 1661, conceiving 
Mat. xix. 19, ‘ worschipe thi fadir it to mean divine worship or adora- 
and modir ; ’ and i Sam. ii. 30, in tion ; ancl on both occasions it was 
the old translation, * him that wor- agreed, as a matter of indifference, 
ships me I will worship.’ The phrase that it might be, * worship and hon- 



THE OCCASIONAL SERVICES 


6iS 


And while the invocation of the Holy Trinity Matrimony, 

said, the ring was placed upon the thumb and fingers of 
the bride’s right hand in order, and finally left upon her 
fourth finger. This ceremony was not expressly di- 
rected in 1 549 or since, but the wording of the rubric 
referred to it and seemed to expect its continuance.^ 

The closing part of the Espousal in the Latin service 
consisted of (i) a short blessing, (ii) part of a psalm, (iii) 
suffrages leading up to (iv) a collect and (v) a blessing. 

In the English service alterations were made: (i) a new 
prayer of the ring was inserted, based upon the language 
of the old collects for the blessing of the ring,^ but 
turned into a blessing of the bride and bridegroom 
instead ; * and the man was directed to put the ring at 
once on the fourth finger of the woman’s left hand 
instead of following the old custom : (ii) a solemn 

our/ or ‘ with my body I thee hon- tor afternse salutis ; tu, Domine, 
our.’ The old word was, however, mitte benedictionem tuam super hunc 
retained, as in Luke xiv. lo, and as annuluni, ut qiise ilium gestaverit sit 
it is still in common use in the phrase armata virtute c<jelestis defensionis, 

‘ worshipful for ‘honourable.’ et proficiat illi ad aiternam salutem. 

^ ‘ Accipiens sacerdos annulum tra~ Per Christum. 
dat ipsum viro : quern vir accipicd Oremus. Bene^pdic, Domine, 
manu sua dextera cum tribus princi- hunc annulum, quern nos in tuo 
palioribus digitis, et manu sua sinis- sancto nomine benedicimus : ut qum- 
tra tenens dexteram sponscs docente cumque eum portaverit in tua pace 
sacerdote dicat : consistat, et in tua voluntate per- 

Wilh this rynge I the wed, &c. maneat, et in tuo amore vivat et 
Ei tunc inserat sponsus annulum crescat et senescat, et multiplicetur 
pollici sponscB dicens : In nomine in longitudinem dierum. Per Domi- 
Patris : deinde secundo digit o dicens : num. 

et Filii : deinde tertio digito dicens : Tunc aspergatur aqua benedicta 

et Spiritus Sancti : deinde quarto super annuhmi.^ 
digito dicens : Amen, ibiqtie dimittat ^ But note the change in the cere- 
annulum : quia in medico est quce- mony of the ring. 
dam vena procedens usquB ad cor : et ^ The allusion to the ‘ tokens of 
in sonoritate argenti designatur in- spousage ’ of Isaac, which was part 
terna dilectio, quce semper inter eos of -the prayer in 1549, when the 
debet esse recens."* ‘tokens’ were still retained, was 

^ Benedicad sacerdos annulum hoc omitted from the prayer in 1552, 
modo^ cum Dominus vohiscum, ei when they ceased to be given. A 
cum Oremus. Oratio. similar modification was also made 

Creator et Conservator humani in the pronouncement of union which 
generis, dator gratise spiritalis, largi- follows. 



6i6 


THE OCCASIONAL SEE VICES 


Matrimony. 


The Wed- 
ding. 


joining of hands and (iii) a pronouncement of union 
were introduced next from the service in the Con- 
sultation : ^ finally (iv) the Espousal closed with the 
blessing taken from the Latin service.^ The joining of 
hands with its formula and the pronouncement of the union 
were old customs in many places abroad, but they seem 
not to have been current in England till they came in to 
the Prayer Book through the medium of the Consultation!^ 
The second part of the service, the Nuptice or wedding 
proper, now follows, comprising the benedictory 
prayers : ^ the Prayer Book follows very closely the lines 
of the old service, (i) The psalm was retained, to be 
sung as the bridal procession moves into the choir,^ and 


1 ‘ Theuj if perchance they have 
rings, let them put them one npon 
anotheV s finger, and so let the Minis- 
ter join their right hands together, 
and say: That that God hath joined, 
let no man dissever. Aiid let the 
Pastor say moreover with a loud voice 
that may he heard of all men : Foras- 
much as then this John N. desircth 
this Anne to Le his wife in the Lord, 
and this Anne desireth this John to 
be her husband in the Lord, and one 
hath made the other a promise of 
holy and Christian Matrimony, and 
have now both professed the same 
openly, and have conlirmed it with 
giving of rings each to other, and 
joining of hands, I the Minister of 
Christ and the congregation pro- 
nounce that they be joined together 
with lawful and Christian Matrimony, 
and I confirm this their Marriage in 
the name of the Father, the Son, 
and the Holy Ghost. Amen.’ Her- 
mann’s Consultation, fob ccxxx. 

^ ‘ Bene^pdicat vos Deus Pater, 
custodiat vos Jesus Christus, illumi- 
net vos Spiritus Sanctus. Ostendat 
Dominus faciem suam in vobis et 
misereatur vestri. Convertat Domi- 
nus vultum suum ad vos : et det vobis 
paccm : impleatquc vos omni benc- 


dictione spiriluali, in remissionem 
omnium peccatorum veslrorum uL 
habeatis vitam acteriiam, et vivatis in 
scccula sajculorum. Amen.’ 

Sarum Manual, Ordo ad fine lend. 
Sp 07 tsalia, Maskell, Alofi. Rit. i. p. 
49 [fio]- III 1549 this was simply 
translated ; the sign of the cross was 
omitted at the revision in 1552, and 
the blessing slightly altered to its 
present form. In the American 
Prayer Book the service ends at this 
blessing. 

® In some places the hands were 
tied together by the Priest’s stole, 
and this is the present custom in 
many places under the Roman Kite. 
See Marlene. Lib. i. cap. ix., Ord. 

XII-XV. 

And for a full cliscu.ision of the 
ceremonies, see S. Paul’s Eccles. 
Soc, Trafis. iii. X65 and ff. 

* Formerly the nuptials were often 
solemnized some time after the es- 
pousal. There is an instance of this 
temp. Charles I. quoted by Blunt, p. 
452, 

® Ps. cxxviii. A second Psalm 
(Ixvii. ) was appointed in 1 549, to be 
used when the language of the ancient 
Marriage- psalm is clearly unsuitable. 



THE OCCASIONAL SERVICES 


the bride and bridegroom take their place, kneeling 
before the Lord’s Table ; (ii) The suffrages follow ; 
(iii) the two first Latin prayers were compressed into one 
English prayer ; (iv) the prayer for fruitfulness follows 
the old lines ; but before (vij the final blessing ^ there is 
interpolated in the English service (v) a third English 
Collect which represents the old nuptial benediction of 
the early sacramentaries which took place after the 
Canon in the nuptial Mass ^ : it was transferred 


^ ‘ Hie inf rent ecclcsiam usque ad 
grad uni alt arts: et sacerdos in cundo 
cum suis ininislris dicat hunc Psal- 
niuftt scquentcni : Bcuti omnes sine 
nota^ cum Kyric elcison. I'linc pros- 
tratis sponso ct sponsa ante graduni 
altar is, roget sacerdos circumstantes 
arare pro eis, dicendo : Paler nosier. 
El ne nos. Sed libera. 

Salvum fac servuni tuum et aii- 
cillam luam. 

• Deus mens sperantes in le. 

Mine cis, Doinine, axixilium dc 
sanclo. 

Et de Syon lucre eos. 

Esto eis, Doniinc, lurris forlilu- 
dinis. 

A facie inimici. 

Domine exaudi orationcni nieain. 

El clamor mens ad te venial. 

Dominus vobiscum. 

Et cum spirilu I no. 

Oremus. Benedicat vos Dominus 
ex Syon, &c. 

Oremus. Deus Abraham, Deus 
Isaac, Deus Jacob, bene “p die ado* 
lesccnlcs istos ; et semina semen 
vitm mlcrnm in menlibus eorum : iil 
quicquid pro ulilitate sua didiccrint, 
hoc facere cupianl. Per Jesum. 

Oremus. Respice, Domine, de 
coelis, et beneHhtlic conventionem 
istam. Et sicut misisti sanctum an* 
gelum tuum Raphaelem ad Tobiam 
et Saram filiam Raguelis, ita dig- 
neris, Domine, mittere bene'^^dic- 
tionem tuam super istos adolescentes ; 
ut in tua volunlate permaneant : et 
in tua sccurilate persistant : cl in 


amore tuo vivant et senescant : ut 
digni alquc pacific! fiant et mulLipli- 
centur in longitudinem dierum. Per 
Christum Dominum nostrum. 

Oremus. Respice, Domine, pro- 
pitius super hunc famulum tuum, et 
super hanc famulam luam ; ut in no- 
mine tuo bene*pdiclionem cceleslem 
accipiant : et filios filiorum suorum 
et filiarum siiarum usque in tcrliam 
et quartam progeniem incolumes 
videant, et in tua volimtate perse- 
verent, et in future ad cadestia regna 
perveniant. Per Christum. 

Oremus. Omnipotens sempiterne 
Deu.s, qui primes parenles nostros 
Adam et Kvam sua virtute creavit, 
et in sua sanctificatione copulavit : 
Ipse corda et corpora vestra sancti- 
ficet et bene^J^dicat, atque in socie- 
late et amore verm dilectionis con- 
jungat. Per Christum. 

D chide benedicat eos dicens : 

Oremus. Benc-J^dicat vos Deus 
omnipotens omni bene^f<dictione cte- 
lesti, etficiatque vos dignos in con^ 
.spectu suo : superabundet in vobis 
divitias gratim sum, et erudiat vos in 
verbo veritatis, ut ei corpore pariter 
et mente complacerc valeatis. Per 
Dominum nostrum.’ 

The mention of Tobit in the second 
prayer was preserved in 1549, but 
omitted in 1552, 

^ * Oremus. Propitiare Domine &c. 

Oremus. Deus qui potestate 
virtutis tuse de nihilo cuncta fecisti ; 
qui dispositis universitatis exordiis, 
homini ad imaginem Dei facto 


617 


Matrimoiijr. 



6i8 


THE OCCASIONAL SERVICES 


Itfttrimonf. 


The Mass. 


to the present position in 1549 so that all the 
special ceremonies and prayers of Matrimony 
might be kept together and be distinct from the 
Eucharist, which was to be celebrated at the close of the 
marriage ceremonies in its usual form. The contents 
and scope of the prayer were at the same time altered. 
The old prayer had been designed as a solemn blessing 
especially of the Bride, while she was covered with the 
veil, which, according to Roman custom even in pagan 
times, was the symbol of her marriage. Indeed the 
whole ceremony, like the Mass itself, had the Bride and 
not the Bridegroom in view and was known as the 
Velatio nuptialis. In later times when the old Roman 
view was no longer current, the veiling of the Bride was so 
far modified that a veil or canopy was held over toth 
Bride and Bridegroom, but the prayers still remained 
unaltered. The English Prayer Book carried the same 
line of development a stage further and altered the 
prayer so as to make it include the Bridegroom as well 
as the Bride ; and thus to be both more suitable to its 
altered position and more agreeable to the altered 
ideas. 

The nuptial Ma.ss thus lost its special significance in 
1549: it was still ordered that ‘ 77 / 6 ’ 7 ie%v married per- 

inseparabile nuilieris acljiitoriuni nec per diluvii est ablata sententiam ; 
condklisLi, ut fa‘inine(> corpori cle respice propitius super Iianc famulam 
I virili dares came principium, dtKens tiiam quoe maritali jungenda est 
(piod ex uno placuisset institui, consortio, quse sc tua expetit 
nimquara liceret disjungi ; Hie protectionc niuniri. Sit in ea jugum 
incipit hmediciio sacramentalis : dilectionis et pacis : fidelis et casta 
Deus, (jui tam excellenti mysterio nulxit in Christo : imitatrixque 
conjugalem copidam consecnisti, sanctarum ^xirmaneat kienunarum. 
ut Christ! et ecclesiai sacramentum Sit amabilis ut Rachel viro : sapiens 
pnc'signares in foedere nuptiarum ; ut Rebecca : Ionova et fidelis ut 
Hie finitur beneiUctio sacramentalis : Sara . . . et ad beatorum requiem 
Deus, per quein tnulier jungitur atque ad coelestia regna perveniat. 
viro et societas principaliter ordinata Per Dominum, &c. Per omnia 
ea benedictione donatur, qum sola ssecqla sceculorum* 
nec per originalis peccati poenam. 



THE OCCASIONAL SERVICES 


619 


sons^ the same day of their Marriage^ must receive the Matrimony. 
Holy 'Coni^mmion : ^ but this was altered in 1661, in com- 
pliance with the objection of the Presbyterians, ^ or more 
probably from a conviction that many persons would be 
married according to the rites of the Church, who were 
far from being in real communion with it.^ 

The Address which Wcis provided in 1549 is of the The 
nature of a homily, showing the relative duties of 
married persons. Until 1661 it was to be used as the 
homily in the Communion Service when no other took 
its place : and the present practice is an adaptation of 
this to the altered conditions. 

The service ends abruptly because it is in fact incom- 
plete and should be followed by the Holy Communion.^ 

In the Irish Prayer Book some prayers are added which 
give a false idea of completeness : in the American Book 
there is no proper nuptial Benediction at all but only 
the first part of the service consisting of the Espousal. 

^ Although this is no longer the Sacrament.’ The Bishops reply to 
positive rule, yet the rubric still this, that it ‘ enforces none to foil )ear 
asserts that it is ‘convenient’ i,e> Marriage, but presumes (as well it 
suitable j this shows that a Deacon may) that all persons marriageable 
should not officiate at a Marriage ; ought to be also fit to receive Uie 
and this is the more clear when it is holy Sacrament ; and Marriage being 
remembered that the oflice is also, so solemn a covenant of God, they 
in an ecclesiastical point of view, that undertake it in the fear of God 
especially one of benediction. Cp. will not stick to seal it by receiving the 
Blunt, Annotated Trayer Book, p. Holy Communion, and accordingly 
264 [450^ prepare themselves for it. It were 

^ ‘ This rubric <h)lh cither enforce more Christian to desire that those 
all such as are unfit for the sacrament licentious festivities might be sup-’ 
to forl>ear Marriage, contrary to pressed, and the Communion more 
Scripture, which ajiprovcs the Mar- generally used by those that marry : 
riage of all men ; or else compels all the happiness would be greater than 
thS marry to come to the Lord’s can easily be expressed.’ Cardwell, 

Tabic, though never so unprepared ; Conferences, pp. 331, 3<^. 

and therefore we desire it may be ^ Xhis was necessarily the case 

omitted, the rather because that Mar- before the Act of 1836 (6 and 7 Gul 

riage-festivals are too often accom- IV. c. 85), which allowed a civil con- 

panied with such divertisements as tract of Marriage to be made in the 

are unsuitable to those Christian presence of a Registrar. 

duties, which ought to be before and * Hooker, E.P, v. Ixxiii. 8. 

/bllow after the receiving of that holy Fra^. Itlmtr. 93. 



620 


Matrimony/ 

Marriages 
forbidden 
cU certain 
seasons. 


Publication 
of Banns. 


THE OCCASIONAL SEE VICES 


One or two general points remain which demand 
notice. First with regard to the occasion of a marriage 
it is to be observed that matrimony, being an occasion of 
rejoicing, as early as the fourth century was forbidden, 
together with other festivities, during the solemn fast 
of Lent ; ^ and in the eleventh century at certain other 
seasons also, such as Advent and Rogation-tide. No 
such prohibition has been inserted in the Prayer Book,^ 
but it still forms part of the Law of the Church, in spite 
of two attempts made in parliament to alter it. Dis- 
pensations may be granted by the authority of the 
Archbishop of Canterbury.^ But in practice both the 
law and the dispensing power have been much ignored, 
though custom has continued to discountenance marriage 
in Lent. Further the ceremony may only take place 
within certain hours of the day so that publicity may 
be ensured. 

The rubrics of the Publication of Banns, ^ in the 
earlier Prayer Books, directed that they should be 
asked three several Sundays^ or Holy Days, in the time of 
service^ the people being present^ after the accustomed 
manner? In i66i the time of service was explained to 

I ^ Concil. Laodiicnse^ (circa 364) Canon of Eynsham (1009) in Hard. 
Can. LII. \ ^ Oti oh deT iy reorcrapa- vi. 777 5 later customs 

Koerry yd.{jLOvs y^v^OKia, imrcKny, Lyndw. iv. 3. and iii. 16. 

Mansi, ii. 571. Bruns, i. 78. ^ Gibson, xxn. viii. Ayliffe, 

Gratian, _/?a7'. xxxiir. iv. 8. Paret^gon Blunt, .-dw/y/. /A C./^. 

- The’ following clause was pro- 447. 
posed lo the Convocation (i66i), but ^ A marriage license is an episcopal 
was not inserted in the Prayer Book : dispensation setting aside the ncccs- 

By the ecclesiastical laws of this sity of Banns, 
realm there he some times in the year ^ * Non fidabit sacerdos nec con- 
whercin marriages are not usually sentiet ad fidationem inter virum et 
solemnized, as from Advent Sunday muUerem ante tertium dictum ban- 
until eight days after the Epiphany : norum. Debet enim sacerdos banna 
from Septuagesima Sunday until in facie ecclesim infra missarum so- 
cighl days after Easter; from lemnia cum major populi adfuerit 

tion Sunday until Trinity Sunday.^ multi tudo, per tres dies solemnes et 
See Cardwell, Synodalia.^ i. p. 134, n. disjunctas interrogare : ita ut inter 
Also for old Ihiglish Rules the 1 8th unumquemquc diem solemncm cadat 



THE OCCASIONAL SERVICES 


621 


be immediately before the sentences of the Offertory f and 
the form was also provided in which it should be done. 
In modern Prayer Books the rubric is often wrongly 
printed because the printers have altered it without 
authority on a mistaken interpretation of two Marriage 
Acts of later date.^ These do not supersede but only 
supplement the rubric by providing for the publication of 
Banns in cases where there is no celebration of the 
Communion Service. 

The Table of Prohibited Degrees forms no proper 
part of the Prayer Book but in conjunction with the 
XXXIX Articles of Religion it is often appended to the 
book and it deserves mention here. It was issued by 
Archbishop Parker in 1563 and sanctioned by the 99th 
Canon of 1603. It rests upon two broad principles: (i) 
that affinity, or relationship by marriage, is as much a 
bar to matrimony as consanguinity or relationship by 
blood, since man and wife are one flesh ; (ii) that marriage 
is not allowable within three degrees of relationship : e,g. 
an uncle and niece may not marry being related in the 
third degree since the grandparent of one is the parent 
of the other : but first cousins may legally marry being 
related in the fourth degree.^ 

In some places civil law has broken in upon this 


ad minus imadies fcrialis...Etsi con- 
trahentes diversariim sinl parochia- 
rum, tunc in ulraque eccl#>ia paro- 
chiarum ill arum sunt banna inter ro- 
ganda.’ Sarum Manual, Ordo ad fan- 
endtim Sponsalia ; Masked, Mon. 
Rit. T. p. 44 [54, ed. 1882]. The triple 
publication, trina denunciation was 
ordered by the Council of West- 
minster (1200) Can. XI. Hard. vi. 
1961. See also Lyndw. iv. 3. 

^ The Marriage Actc (26 Geo. IT. 
c. 33, and 4 Geo. IV. c. 76), say : — 
* The said banns shall be published 


upon three Sundays preceding the 
solemnization of Marriage, during the 
time of Morning Service, or of the 
Evening Service if there be no 
Morning Service in such Church or 
Chapel on any of those Sundays 
immediately after the Second Lesson.’ 

By the former Act the minister 
may require seven days notice of the 
names and addresses of the parties 
before the first publication of Banns. 

2 Blunt Annot. B.C.P. p. 447. 

® See Watkins, I/ofy Matrimony, 
ch. X. 


Matrimony. 


Prohibited 

degrees. 



622 


THE OCCASIONAL SERVICES 


lUtrimoiiT’. 


Medimial 

Practice. 


The S arum 
services. 


principle and made exceptions, e.g.^ in the case of the 
marriage of a deceased wife's sister ; but the Church 
Law still upholds the clear and intelligible principle, 
and refuses to recognise exceptions. 


Sect. II. The Visitation of the Sick, 

The Church has always been zealous in her care 
for the sick, the dying and the departed. The Apos- 
tolical example and the precept ^ that the sick man 
should ‘ call for the elders of the Church ' was fully 
carried out in mediaeval times ^ and the present Order 
for the Visitation^ follows closely the lines of the old 
service in the Sarum Manual. 

The old order ^ began with the recitation of the 


^ S. Markvi. 13. S. James v. 14,15. 

^ ComtiUitioms Richardi Poore, 
Episc. Sar, (circ. 1223), §• 94 • 
‘ Cum anima longe pretiosior sit cor- 
pore, sub inter] ectione anathematis 
prohibemus, ne quis medicorum pro 
corporali salute aliquid segro suadeat, 
quod in periculum animce convertatur. 
Verum cum ipsis ad negrum vocari 
contigorit, mgrum ante omnia mon- 
eant et indiicant, quod advorcnt me- 
dicos animarum ; ut postquam fuerit 
infirnio de spiritiuili salute provisum, 
ad corporalis medicinm remodium 
salubrius procedatur.’ Sarum Char- 
ters 159. Wilk. i. 572 and ff. 

3 Canon Lxvn. (1603). *When 
any person is dangerously sick in any 
parish, the Minister or Curate, having 
knowledge thereof, shall resort unto 
him or her (if the disease l)e not 
known, or prol)ably suspected, to be 
infectious), to instruct and comfort 
them in their distress, according to 
the order of the Communion Book, 
if he be no preacher ; or if he Ik a 
preaclier, then as he shall think most 
needful and convenient.’ 

^ ‘ Psalm I sepiem. Ant. Ne re- 
mi niscaris Domine &c. See al>ove 
p. 415. Et cum iniramrit donmm 


dicat. Pax huic domui ct omnibus 
habitantibus in ea : pax ingredienti- 
bus et egredientibus. 

Dcinde aspergat infir mum aqua 
henedicta, et statim sequatur : Kyrie 
eleison &c. "f. Et ne nos. Sed 

libera, fi, Salvum fac servum tuum 
ml ancillam tuam. Deus mens 
sperantem in te. Mitte ei 

l)ominc auxilium de sancto. Et 
dc Syon tucre eiim. Nihil 

proficiat inimicus in eo. Et 

filius ini(juitatis non apponat nocere 
ei. 'p'. Esto ei Domine turris 
fortitudinis. A facie inimici. 

y. Domine, exaudi orationem meam. 
1^. Et clamor mens ad tc veniat. 
Dominus vobiscum. Oremus .... 

Respice, Domine, dc coelo, ct 
vide ct %isita hunc famulum tuum 
N. et bcncdic eum sicut l)enedicere 
dignatuses Abraham, Isaac, et Jacob. 
Kespice super eum, Domine, oculis 
misericordite turn : el reple eum 
Omni gaudio et Imtitia et timore tuo. 
Expelle ab eo omnes inimici insidias : 
et mitte Angelum pacis qui eum 
custodiat ct domum istam in pace 
perpetua. Per. 

Exaudi nos omniix)tens et 
misericors Deus, et visitationem 



THIL OCCASIONAL SERVIC£:S 


623 


penitential psalms and their antiphon on the way to 
the house, and when it was reached the salutation 
was given as our Lord ordered.^ In 1549 only one 
psalm was retained with its antiphon and prescribed for 
use after the salutation in the sick man’s presence. In 
1552 the psalm was omitted and now only the antiphon 
‘ Remember not ’ survives, with a response, which was 
added in 1661. The suffrages and collects which fol- 
lowed were in the old Order preceded by the sprinkling 
of Holy Water : this was omitted in the Prayer Book, 
but the suffrages were retained and two out of the nine 
collects provided in the Manual. The second of these 
went through considerable modification in 1552 and 1661. 

The second division of the service then began which 
was designed to help the sick man to acts of faith and 
repentance especially in view of his communion and 
unction.^ This was continued in the Prayer Book 
though the provision for the unction made in 1549 
was omitted in 1552. The Latin Manuals contained 


VUitotion, 

Iniro- 

duciicn. 


Testing 0j 
faith and 
j repentance. 


tiiani conferre digneris super himc 
famuhm\ tuum N. quern diversa vexat 
infirmitas. Visita eimi, Domine, 
sicut visitare dignatus es socnim 
Pclri, puerumque centurionis, ct 
Tobiam et Saram, per sanctum 
angelum tuum Raphaclem. Rcstitue 
in CO, Domine, pristinam sanitatem : 
at mereatur in atrio domus turn 
dicere, Castigans castigavit me 
Dominus, et morti non tradidit me 
stdvator mimdi. Qui . . , 

^ S. Mat. X. 13. 

® The following extracts will give 
a general idea of this part of the 
Latin service. 

^ JOeinde priusquam ungaUir in- 
firmuSy aut cotmnunicetury exhortetur 
mm sacerdos hoc modo, 

Frater carissime, gratias age 
omnipotenti Deo pro universis 
beneficiis suis, patienter et benigne 


suscipiens infirmilatem corix>tis quam 
tibi immisit : nam si ipsam humiliter 
sine murmure toleraveris, infert 
animee turn maximum praemium et 
salutcm. Et, frater carissime, quia 
viam universm carnis ingressurus es, 
eslo firmus in fide . . - 

The priest then expounds at length , 
the articles of the Faith and then' 
asks for a profession of the sick 
man’s faith thus. * Carissime frater, 
credis Patrem et Filium et Spiritum 
Sanctum esse tres Personas et unum 
Deiim, et ipsam benedictam atque 
indivisibilem Trinitatem creasse 
omnia creata visibilia, et invisibilia? 
Et solum Filium, de Spiritu Sancto 
conceptum, incarnatum, &c. ? 

Detnde respondeat infirmus : Credo 
firmiter in omnibus, sicut sancta 
mater credit ecclesia . . . 



624 


Visitation. 


7 HE OCCASIONAL SERVICES 


vernacular forms of exhortation for use at this point ^ and 
a similar provision was made in the Prayer Book. When 
the man's faith has been tested he is to be exhorted to 
charity and restitution, though no form is provided for 
this as was done in the Latin books.^ Then his con- 
science is to be satisfied : in the old books it was taken 
for granted that he would make his confession : ^ in the 
Prayer Book from 1549 onward it was left to his dis- 
cretion whether he would or not, but in 1661 it was 
ordered that the Minister should move him to do so, if he 
felt his conscience troubled by any weighty matter. 
The form of absolution provided follows the old Latin 
form ; ^ and it is noticeable that when in 1661 the re- 
sponsibility of moving the sick man to confession was 
laid upon the Minister the responsibility of desiring 

^ See Maskell, Mon. Rit. iii. pp.' to the due performance of penance 
350 [4 10] and ff. itsclf- 

Then followed an exhortation Deinde absolvat sacerdos injirmuni 
to charity and restitution : ab omnibus fteccatis suis^ hoc moda, 

‘ Dcinde dicat sacerdos : Carissime dicens : ' 
frater : quia sine caritatc nihil Dominiis noster Je.sus Christus pro 
proderit tides .... Exerce ergo .sua magna pietatc te absolvat : et ego 
caritatis opera diiin vales : et si aiictoritate ejiisdem Dei Domini nos- 
multum tihi affueril, ahundanter tri Jesu Christi, et hcatorum aposto- 
tribiic ; .si aiiLem exiguum, ilhid loriim PeLii et Pauli, et auctoiitate 
irnpaitiri stude. Et ante omnia si mihi tradita absolvo te ab omnibus 
quern injuste lieseris, satisfadas si ])ec(:atis his de quibus corde contritus 
valeas : sin anlem, expedit ut ab co et oie mlhi confes.sus cs : et ab omni- 
vcniani humiliter post ales. Dimitte bus aliis peccatis tuis de (piibus si 
debiloribus tuis et aliis <pn in te turn occurrerent memoriie libenter 
peccaverunt,iil Deuslil>i dimittat . . .’ confiteri velles : et sacramentis eccle- 
Dcinde. stabiiito sic infinno in .si;e te restiluo. In nomine Palris, 
fide caritatc ct j//', dicat ci sacerdos., el Pilii, et Spiiitus Sanoti. Amen. 
Carissime frater, si velis ad vision- . . 

cm Dei i)ervcnire, oportet omnino ** The relative .sentence introduced 
quod si.s mundus in mente et purus at the beginning, ** Who hath left, 
in conscientia : ait enim Christus in Is a reminiscence <)f the D/vjfer 
! evangelio : Beati mundo cordc, quo- the Communion. Sec above, p. 487. 
niam ipsi Deum vidobunt. Si ergo In 1549 this form was also pre.scribed 
vis mundum cor et conscientiam sa- for all private confessions : this direc- 
nam habere, peccata tua universa tion was omitted in 1552, and the 
confitero . . . .’ Then after his con- words * after this form "^were altered 
fcs.sion lie urges him to alms deeds into their present phraseology, aflcr 
in lieu of penance, or if he recovers this sort. 



THE OCCASIONAL SERVICES 


625 


absolution was laid upon the penitent.^ The declaratory 'niitatipii. 
form of absolution is followed in the English as in 
the Latin by a prayer of absolution : this had been 
the principal form of absolution in use in the Western 
Church up to the XTith century when for the first time 
a declaratory form of absolution began to be in use. It 
is found in the Gelasian Sacramentary as the solemn 
form used on Maundy Thursday at the Reconcilia- 
tion of the penitents who have been excommunicate 
since the beginning of Lent.^ With this prayer 
and two others accompanying it the Latin service 
of the Visitation ended and the service of Unction 
followed. 

The psalm and antiphon which began that service ^ are uncHon, 
still retained, and the antiphon is used more or less in its 
proper way and not altered almost beyond recognition, 
as it is elsewhere in the Prayer Book.^ Instead of the 
elaborate unction of the mediaeval service a simple 
ceremony with a single new prayer and the accustomed 
psalm were provided in IS49 optional addition to 

In the American Book the rubric ere lacrymarum : miserere tribula- 
ancl declaratory absolution are tionum atque dolqrum : et non 
omitted. See p. 245. In the Irish habentem fidiiciam nisi in tua miseri- 
Book as formerly in the American, cordia ad sacramentum reconcilia- 
thc absolution of the Communion tionis admitte. Ber Christum Do- 
Service is prescribed with a modified minum nostrum.’ 
rubric. See p. 233. Cp. Gelas. Sacr. 552. 

2 * Oeus misericors, Dens Clemens, ^ ^ ungaiur infirmus 

qui secundum multitudincm misera- incipiat sacerdos ant, Salvator 
tionum tuarum pcccata pccnitentium mundi. Deinde dzeatur psalnzus In 
deles, et prmteritorum criminum cul- te domine speravi, jFzznto psalmo 
pas venia remissionis cvacuas : respice cum Gloria pahi tota dzcaiur ^ ant. 
super hunc famulum tuum N. sibi Salvator mundi^ salva nos, qui per 
remissionem omnium pcccatorum crucem et sanguinem redemisti nos : 
suorum tota cordis contritione pos- auxiliare nobis te deprecamur Deus 
centem. Renova in eo, piissime noster.’ 

Pater, quicquid diabolica fraude vio- ^ Remember not Lord m 

latum est : et unitati corporis ecclesim the Litany and the opening of the 
tuae membrum infirmum, peccatorum Visitation, 

percepta remissions, restitue. Miser- In the American Book the cxxxth 
ere, Domine, gemituum ejiis : miser- p.salm is substituted for the l:^;xist. 



626 


THE OCCASIONAL SERVICES 


Viiitation. 


the service.^ These were omitted in 155 ^, and thus the 
service ended after the antiphon with a form of blessing 
newly composed and based on scriptural texts.^ This 
was felt to be inadequate in 1661 and the form of 
Aaronic blessing^ was added, together with four Oc- 
casional Prayers, For a sick Child ; For a sick Person^ 
when there appeareth small hope of recovery ; A commen- 
datory Prayer for a sick Person at the point of de- 
parture ; and A Prayer for Persons troubled in mind and 
conscience^ 


Sect. III. — The Communion of the Sick, 

In the absence of any provision for Unction the 
Communion of the Sick stands alone as the service to 


^ * If the sick person desire to he 
anointed,, then shall the Priest anoint 
him upon the forehecui or brea^it only,, 
making the sign of the cross, saying 
thus : — As with this visible oil thy 
body outwardly is anointed, so our 
heavenly Father, Almighty God, 
grant of His infinite goodness that 
thy soul inwardly may be anointed 
with the Holy Ghost, who is the 
Spirit of all strength, comfort, relief, 
and gladness : and vouchsafe for His 
great mercy (if it be His blessed 
will) to restore unto thee thy IxKiily 
health and strength to serve Him ; 
and send thee release of all thy 
pains, troubles, and diseases, both 
in body and mind. And howsoever 
His goodness (by His divine and un- 
searchable providence) shall dispose 
of thee, we, His unworthy ministers 
and servants, humbly beseech the 
Eternal Majesty to do with thee ac- 
cording to the multitude of His in- 
numerable mercies, and to pardon 
thee all thy sins and offences, com- 
mitted by all thy bodily senses, 
passions, and carnal affections : Who 
also vouchsafe mercifully to grant 
unto thee ghostly strength by His 
Holy Spirit to withstand and over- 


come all temptations and assaults of 
thine adversary, that in no wise he 
prevail against thee, but that thou 
mayest have perfect victory and 
triumph against the devil, sin, and 
death, through Christ our Lord : 
Who by His death hath overcome 
the prince of death, and with the 
Father and the Holy Ghost evermore 
liveth and reignoth God world with- 
out end. Amen. 

U^quequo Domine, Ps. xiii.’ 

2 bs. Ixi. 3 : Phil. ii. lo, ii : Acts 
iv. 12. 

® Num. vi. 24. 

^ In the XVHth century part of the 
Visitation service was sometimes 
used after Hivine Servicp in church 
when a sick i:>erson desired the 
prayers of the congregation. Blunt, 
470. Cp. Eragm. Ilhistr. 95. 

* In the American Book three 
further forms are added : i. For all 
present at the Visitation, 2. In case 
of sudden surprise and immediate 
dangfr, 3. A thanksgiving for the 
beginning of a recovery. The Irish 
Book has A Prayer for a sick perwn 
when his sickness has been mercifully 
assuaged. 



THE OCCASIONAL SERVICES 


which the Office of Visitation leads up.^ In pre- Refor- 
mation times this was a very simple matter, for the Holy 
Sacrament was reserved for the sick according to the 
universal and primitive custom ; also the administration 
was in the simplest form ^ and, according to the custom 
in later times prevalent, in one kind only. 

The rubric of 1549, continuing the practice of Reser- 
vation, though with some restriction, directed that, if a 
sick person was to receive the Communion on the same 
day in which there was a celebration of the Holy 
Eucharist in the church, the Priest should reserve at the 
open Communion so much of the sacrament of the Body 
and Blood as should serve the sick person, and so many 
as should communicate with him, if there were any. The 
service to be used consisted of the general Confession, 
the Absolution with the Comfortable Words, the distri- 
bution of the Sacrament, and the Collect, ^ Almighty 
and overliving God, we most heartily thank Thee, 

If there was no open Communion on that day, the 
Curate was directed to visit the sick person afore noon, and 
to celebrate the Holy Communion in the following form : — 

‘ O praise the Lord, all ye nations, laud Him, all ye people ; for 
His merciful kindness is confirmed towards us, and the truth of the 
Lord cndurcth for ever. Glory be to the Father, &c.* 


1 The last hours of an Anglo- 
Saxon were thus occupied, according 
to the Leofric Missal ; * incipit or do 
in agenda nwrttiomm. Mox autem 
ut cum viderint, ad extremum propin- 
uare, communicandus est de sacri- 
cio sancto ctiam si comedisset ipsa 
die, quia communio erit ei defensor ct 
adjutor in resurrcctione justorum et 
ipsa cum resuscitabit. Post commu- 
nionem susceptam, legendse sunt pas- 
siones dominicae ante corpus infirmi 
seu a presbyteris, sen a diaconihus, 
usque egrediatur aninia de corpore. 
Pnmitus enim ut anima de corpore 


egressa fuerit, ponatur super cilicium 
et canantur vn. psalmi poenitentiales, 
et agenda et letania prout tempus 
fuerit. Finilis autem sanctorum 
nominibus, mox incipiatur R. Snb- 
venite^ sancti Dei, occurite angeli 
Domini, (p. 198. Ed. Warren.) 

^ ' Interroget eum sacerdos si recog- 
noscat corpus et sanguinem DN/C 
sic dicendo : Frater credis quod 
sacramentum quod tractatur in altari 
est verum corpus et sanguis DNJC ? 
Respondeat injimms Cr^o. Deinde 
comniuniceturl A prayer and psalm 
civ. followed. 




CSoiniBiii]iio& 
of the Sick. 


Communion 
•with re- 
served Sa- 
crament 

(1549)- 


^TJu Cele- 
bration of 
the Holy 
Communion 
for the Sick 

(1549)* 



628 


THE OCCASIONAL SERVICES 


Oommnrion 
of the SI ',k. 


Lord, have mercy upon us.^i 

Christ, have mercy upon us. x Without a?ty 7nore repetition. 

Lord, have mercy upon us.J 

The Priest. The Lord be with you. 

Answer. And with thy spirit. 

Let us pray. Almighty and everlasting God, &c. 

The Epistle. Heb. xii. My son, despise not, &c. 

The Gospel. John v. Verily, verily, &. 

The Preface. The Lord be with you. 

A?tswcr. And with thy spirit. 

Lift up your hearts, &c. Unto the end of the Cano7i. 


TJt£ Coftl- 
munioti of 
the Sick 
(i5SA 


TAc short' 
ened Com- 
munion of 
tht Sick 
(1661). 


If more sick persons were to be visited on the same 
day, the Curate was ordered to reserve a sufficient 
portion of the elements from the first consecration, 
and immediately to carry it and minister it unto 
them. 

In 1552 the directions for reservation and for 
celebrating in the sick man’s house were alike omitted ; 
the Collect, Epistle and Gospel were retained, with a 
rubric authorizing the Curate to ‘minister’ the Holy 
Communion, provided there were a good mtviher to 
receive the Comimmion zvith the sick person. Thus the 
Sacrament might be re.served, but no method was pre- 
scribed, the Curate was to carry it to the sick man, but 
he was not sufficie^jtly instructed what service he was to 
use in administering 

At the last revision in 1661, the number ‘ three, or two 
at the least,’ was mentioned as requisite to form a 
company of communicants with the sick person ; ^ and 
the direction was given to celebrate the Holy Cothwiunion 


^ Calvin. Epistle 361. (Aug. 12, 
1561) j Hill, Communicant instruct- 
ed (1617) pp. 36, 37. 

^ Cp. the Scottish Book, ‘a suffi- 
dent number, at least two or three.’ 
It was suggested here by WVen. 
Prq^n. lllustr. 97. The rule is the 
same as for a nuljlic Communion. 


that there must be three at the least 
to communicate with the Eriest. 
The only exception to this rule is 
that, in a time of contagious sick- 
ness, ‘ upon the sf>ecial retpiest of 
the diseased, the Minister may only 
communicate with him : ’ this rubric 
was added in icca. 



THE OCCASIONAL SERVICES 


629 


in a shortened form beginning with the special Collect, 
Epistle, and Gospel, and then passing to the Communion 
Office at the Address to the Commimic ints, ‘Ye that 
do truly and earnestly repent you, &c.’ 

If the Visitation Service is used at the same time, 
the Priest ends that service after the Prayer, ‘ O most 
merciful God, &c. ; ’ and, instead of the Psalm, proceeds 
to The Communion of the Sick.^ 

The rubric which points to spiritual communion, as 
the consolation to be called to the attentioii of one who 
is unable to partake of the Sacrament,^ is taken from 
the ancient office.® 

This rubric does not imply that the actual partici- 
pation of this sacrament is a matter of indifference. 
Like the other sacrament of Baptism, it must be received 
where it may be had. But a faithful Christian need not 
fear separation from the love of Christ, if ‘ either by reason 
of the extremity of sickness, or for want of warning in 
due time to the Curate, or for lack of company to 
receive with him, or by any other just impediment,’ he 
do not receive the sacrament of Christ’s Body, and Blood 
in his last extremity.* 


Oonmunion 
of the Sick. 


Sjfiirttual 

Communion, 


^ The following was the shortened 
service ordered in 1549 : — ‘ The An- 
them : Remember not, I>orcl, &c. 
I>ord, have mercy upon ns. &c. Our 
Father, &c. I.et us pray. O Lord, 
look down from heaven, &c. With 
the first pari ofi the Exhortation and 
all other things tmto the Psalm. And 
ifi the sick desire to he ajiointed^ then 
shall the Priest use the appointed 
Prayer without any Psalm,^ 

^ Sec this subject treated, and suit- 
able devotions provided, by Bishop 
Jeremy Taylor [Worthy Communi- 
cant^ ch. vii. § 3, Works, viii. pp. 
238, 239), and Bishop Wilson {In- 
structions on the Lords Supper, Ap- 
pend. ‘“Concerning Spiritual Com- 


munion,* Works, n. pp. 130 

® ‘ Deinde communiceiur infilimius 
nisi prius comnnmicattis fiiierit : et 
nisi de voniitu vel alia irrevereniia 
probabiliter timeaiur: in quo casu 
dicat sacerdos infiirmo: — Fralcr, in 
hoc casu sufficit tibi vera tides, et 
bona voluntas : tanlum crede, et 
mandneasti.* Maskell, Mon. Pit. i. 
p. 89 [ii2], and cp. S. Austin. 
In /oan. Tr. xxv. 22. 

^ Two additional rubrics appear 
in the American Book, one authoriz- 
ing a still briefer service in the times 
of contagious sickness, the other 
sanction!^ the substitutipn of the 
Collect, Epistle and Gospel of the 
day for those appointed above, in 



630 


THE OCCASIONAL SERVICES 


Btirial of the 
Boad. 


Sect. W,— The Burial of the Dead, 


The Media' 
val cycle of 
services. 


The tender care which the primitive and mediaeval 
Church bestowed upon the departed is a natural sequel 
of its care for the sick and dying.^ A continuous round 
of prayer was maintained. During the last agony 
psalms and litanies were said, ending with a solemn fare- 
well in the name of the Blessed Trinity, the orders oi 
angels and the company of saints, and a solemn series 
of petitions to God to deliver the soul of his servant 
from all dangers.^ After death came the service of Com- 
mendation,^ consisting of l^salms with their antiphons, 
and collects at intervals ; and during it the body was 
prepared for burial. Psalmody again accompanied the 
carrying of the corpse to the church. Then began the 
services connected with the Burial ; first the Office of the 


using this office with aged and bed- 
ridden persons, &c. 

^ The history of the early Church 
is full of tender evidence of a wealth 
of solicitude and prayer for those at 
rest. See Luckock, After Deaths ch. 
vii., viii., ix.. The early sacramen- 
taries have the prayers of the cycle 
of services for the sick, the dying, 
and the departed, and the English 
forms are derived from the Gregorian 
sacramentaries. The custom of the 
Anglo-Saxon Church is described in 
the Penitential of Archbishop Theo- 
dore (688), V. I. : — ‘Secundum 
Romanam ecclesiam mos est mon- 
achos vel homines religiosos dcfunc- 
tos in ecclesiam portare, et cum 
chrisma ungere pectora corum, ibique 
pro eis missas celebrare ; deinde cum 
cantatione portare ad sepulturas ; et 
cum positi fuerint in sepulcro, fundi- 
tur pro eis oratio, deinde humo 
vcl petra operiuntur.’ Haddan and 
Stubbs, iii. I 04 - 


2 ‘ Proficiscere anima Christiana de 
hoc mundo in nomine dei patris omni- 
potenlis qui tc creavit. Amen. &c.\ 
thirteen petitions in all. ‘ Suscipe 
itaquedomine servum tuum in Ixmum 
et liicidum habitaculum tuum. 
Amen. Lilnira domine animam 
servi tui, &c.,* twelve petitions. 
Maskell, Mon. Kit. i. 102 [128]. 

3 ‘ Sequatur commendatio anima- 
rum^ et dicatur in camera ml in 
aula sine nota jtixta corpus^ et omnia 
suhsequenter similiter i 4 sque ad pro- 
cessionem ad hominem mortunm sus- 
cipiendum.^ Maskell, Mon. Kit. 1, 
pp. 104 [130]. This Ordo Common- 
dationis Aninue in a briefer form 
figures constantly as The Commenda- 
tions., or Psalms of Commendation., 
or The Commendations of the SouU, 
in the I^nglish Primers and Ilorm, 
appended to the Office of the Dead. 
Mon. Kit. n. pp. 156 and ffi [in. 
x6i]. The Prymer (E. E. T. S.) 
79-89. 



THE OCCASIONAL SERVICES 


631 


dead (Evensong, Mattins and Lauds), 1 then the Requiem 
Mass, 2 then a short form of Commendation and the 
censing and sprinkling with holy water of the body,^ 
and lastly the actual Burial Service.^ After the funeral 
Memorial Services were said, both the Office of the 
Dead and the Requiem Mass, especially during the 
month immediately following, and on the anniversary.^ 

Compared with this the provision made in the Prayer 
Book is very meagre. A series of three antiphons 
represents the procession to the Church : the psalms 
and lesson, as now placed, may represent the Office of 
the Dead, the Eucharist has been omitted and its collect 
transferred to the short service at the grave. 

The arrangement of the service has been much 
changed at the several revisions of the Prayer Book. 
In 1549, though it represented a great departure from 
the old lines, it had a character of its own, and consisted 


Burial of the 
Bead. 


The adapta- 
tion in the 
Prayer 
Book. 


In 1549- 


^ The Offji'ium pro Defunct is y or 
Vii^ilits Mortuonimy or Dir^e, con- 
sisted of two ixirts : the Kvensong, or 
Placeboy so called from the antiphon 
with which the service commenced, 
— ‘ Placebo Domino in regions vivo- 
rum ; ’ and the Mattins (with Lauds), 
also called Dirige from its first anti- 
phon,—* Dirige Domine Deus meus 
in cot spcctu tuo viam meam.’ These 
offices were constantly said at other 
times, and as a private devotion, and 
thus formed a part of the Primer, 
(see Maskell, Mon. Hit. ii. pp. no 
and ff. [m. 115]; The Prymer 
(E. E. y. S. ) 52 and ff.), and also of 
the Breviary (see Psalter, col. 271). 

* Missa pro Defunctis, called also 
Requiem^ from the beginning of the 
Introit, or . Officiuniy * Requiem 
seternam dona eis, Domine, et lux 
perpetua luceat eis.’ Miss. Sar. col. 
S60* ; Brev Sat. Psalter, col. 521. 

* Inhumatio Defunotiy Maskell, 
1. p. 1 14 [142]. 

^ Ibidi nS [146]. The foregoing 


services may also be seen, and in 
some respects more plainly, in the 
York and Barum Manuals. (Surtees 
Soc. vol. 63), 

® Thirty masses were said on as 
many different days, and this was 
called IrigintalCy a Trental. Special 
collects were inserted in the office 
in die trieennali, or in trigintalibus ; 
and also in anniversario depositionis 
die. * Though the corpse had been 
buried, the funeral rites were not yet 
over. All through the month follow- 
ing, PlacebOy and Dirige, and masses 
continued to be said inlhat church, 
but with more particular solemnity 
on the third, the seventh, and the 
thirtieth day ; at each of which times 
a dole of food or money was distri- 
buted among the poor.’ Rock, Ch. 
of. otir Fathers. II. 516. Comp, the 
Penitential of Theodore, ubi sup. : 
* Prinia et tertia et nona necnon et 
tricesima die pro eis missa agatur et 
exinde post annum, si voluerint, ser- 
vatur.’ 



THE OCCASIONAL SEA' VICES 


Bnrlal of the 
Dead 

The sendee 
»f 1549- 


of (i) a procession to the church or grave, (ii) the service 
of actual burial ; and to these there were added (iii) a brief 
form of Office of the Dead, and (iv) a special Eucharist. 


I. The meeting the corpse at the church-stile^ shall say^ or 

else the priest and clerks shall sing, and so go either in to the church. 
Of towards the grave, 

I am the resurrection, &c. 

I know that my Redeemer, &c. 

We brought nothing, &c. 


II. When they come at the grave, whiles the corpse is fnade ready 
to be laid into the earth, the priest shall say, or else the priest and 
clerks shall sing, 

Man that is born of a woman, &c. 

In the midst of life .... to fall from thee. 

Then the priest, casting earth upon the corpse, shall say, 

I commend thy soul to God the Father Almighty, and thy body 
to the ground, earth to earth, &c. 

Then shall be said or sung, 

I heard a voice from heaven, See. 

Let us pray. We commend into thy hands of mercy, most 
merciful Father, the soul of this our brother departed, N. And his 
body we commit to the earth, beseeching thine infinite goodness to 
give us grace to live in thy fear and love, and to die in thy fiivour : 
that when the judgment shall come, which Thou hast committed to 
thy well-beloved Son, both this our brother, and we, may be found 
acceptable in thy sight, and receive that blessing which thy well- 
beloved Son shall then pronounce, &c. {as in the present last Collect) 

This Prayer shall also be added. 

Almighty God, we give thee hearty thanks for this thy servant, 
whom thou hast delivered from the miseries of this wretched world, 
from the body of death and all temptation, and, as we trust, hast 
brought his soul, which he committed into thy holy hands, into 
sure consolation and rest : Grant, we beseech Thee, that at the day 
of judgment his soul, and all the souls of thy elect departed out oi 
this life, may with us, and we with them, fully receive thy promises, 
and be made perfect altogether, through the glorious resurrection 
of thy Son Jesus Christ our Lord. 

III. These Psalms, with other suffrages following, are to be said in 
the church either before or after the burial of the corpse. 

Ps. cxvi., cxxxix., cxlvi. 



THE OCCASION A-L SEE VICES 


633 


Then shall follow this Lessoft^ \ Con xv. [ver. 20 to end] ^ 

The Lesson e?ided^ theii shall the Priest say^ 

Lord, have mercy upon us, &c. 

Our Father, &c. 

Priest. Enter not, O Lord, into judgment with thy servant. 

Afiszver. For in thy sight no living creature shall be justified. 

Priest. F rom the gates of hell. 

Answer. Deliver their souls, O Lord, 

Priest. I believe to see the goodness of the Lord. 

Answer. In the land of the living. 

Priest. O Lord, graciously hear my prayer. 

Answer. And let my cry come unto Thee. 

Let us pray. O Lord, with whom do live the spirits of them that 
be dead ; and in whom the souls of them that be elected, after they 
be delivered from the burden of the flesh, be in joy and felicity : ^ 
Grant unto this thy servant, that the sins which he committed in 
this world be not imputed unto him, but that he, escaping the gates 
of hell and the pains of eternal darkness, may ever dwell in the 
region of light, with Abraham, Isaac, and Jacob, in the place where 
is no weeping, sorrow, nor heaviness ; and when that dreadful day 
of the general resurrection shall come, make him to rise also with 
the just and righteous, and receive this body again to glory, then 
made pure and incorruptible : set him on the right hand of thy Son 
Jesus Christ, among thy holy and elect, that then he may hear with 
them these most sweet and comfortable words : Come to me, ye 
blessed of my Father, possess the kingdom, &c. 

IV. The Celebration of the Holy Coimnunion when there is a 
Burial of the Dead? 

Iniroii. Ps. xlii. 

Collect. O merciful God, the Father of our Lord Jesu Christ, 


Burial of tbe 
Dead. 


The Com' 

7Humon. 

Office ai 
Burials 

(1549)- 


1 Part of this les.son is one of four 
alternative lessons in Hermann’s 
Consultation^ fob ccxHv. 

This exordium is taken from the 
Gregorian prayer ‘ Dcus apud quern 
mortuorum spiritus vivunt et in quo 
electorum animm, deposito carnis 
onere, plena felicitate Imtantur, &c.’ : 
this, with the rest of the Gregorian 
prayers, figures in the later manuals : 
the remainder of the English prayer 
follows their language very closely, 
but is not drawn from any one of 
them directly. The end comes from 


elsewhere, viz., the Mass De quinque 
vulneribus D. N. f. C. : ‘ Te hu- 
mililer deprecamur, ut in die judicii 
ad dexteram tuam statuti a te audire 
mereamur illam vocem dulcissimam, 
Venite, bcncdicti, in regnum Patris 
mei.’ Missale Sar. c.o\. 

® This was a very ancient, if not 
a primitive, custom ; ‘ whereby the 
friends of the departed testified their 
belief that the Communion of the 
saints in Christ extended beyond the 
grave ; ’ Guericke, p, 278. See Bing- 
ham, Antiq. xxnr. 3 § 12, 



634 


THE OCCASIONAL SERVICES 


Burial of tbe 
Dead. 


who is the resurrection and the life . . . who also hath taught us by 
his holy apostle Paul not to be sorry as men without hope for them 
that sleep in him : we meekly beseech Thee O Father to raise us 
from the death of sin unto the life of righteousness ; ^ that when we 
shall depart this life we may sleep in him, as our hope is this our 
brother doth : ^ and at the general resurrection in the last day both 
wc, and this our brother departed, receiving again our bodies, and 
rising again in thy most gracious favour, may with all thine elect 
saints obtain eternal joy. Grant this, &c. 

The Epistle, i Thess. iv. [ver. 1 3 to end] 

The Gospel, John vi. [ver. 37 to 40] 


Changes 
made in 
1552 - 


In 1552 this clear structure was thrown into confusion : 
the Office of the Dead and the Eucharist were both given 
up : ^ the prayers at the graveside were abolished and 
there were substituted for them some parts of the dis- 
carded sections, viz. the lessons, the Lord's Prayer and col- 
lect from the third section, and the collect from the fourth 
section. Three minor alterations were also made ; (i) 
the rubric after the lowering of the body into the grave 
was altered to its present terms, — * Then^ while the earth 
shall be cast tipon the body by some standing by, the Priest 
shall sayy &c. : (ii) the commendation was altered to the 


^ Cp. a collect at the end of the 
Dirigc in Bishop Hilsey’s Primer, 
1539 (Burton’s Three Primers, 
p. 420), and in King Henry’s Pri- 
mer, 1545 {il>, p. 492): G(xl, 

whictfe by the mouth of St. Paule 
thyne apostle hast taught us, not to 
wayle for them that slepe in Christ : 
Graunt we bescche the that in the 
comyng of thy sonne our lorde jesu 
Christ, bothe wc and all other faithful 
people beying departed may be gra- 
ciously brought unto the joys ever- 
lasting. ’ 

^ These expressions of thankful- 
ness and hope were objected to by the 
Presbyterians in 1661 (alxwe p. 128), 
hut the Bishops simply replied, that 
‘ it is better to l)e charitable, and 
hope the best, than rashly to con- 
demn : ’ Cardwell, Conf. pp. 333, 


362, ‘ We are often said to hope 

that which wc do only wish or de- 
sire, hut have not particular grounds 
to believe ; only wc are not sure of 
the contrary, or that the thing is im- 
possible:’ liennet, Paraphr, (1708) 
p. 236. These clauses are altered in 
the American Prayer Book : — * We 
give Thee hearty thanks for the good 
examples of all those Thy servants 
who, having finished their course in 
faith, do now rest from their labours : ’ 
and the words, * as our hope is this 
our brother doth,’ are omitted. See 
Hooker, Eccl, Pol, v. 75, § 4* 

* The latter appears, however, in 
the I^tin Prayer Book of 1560, to- 
gether with the ‘ Commemoration of 
Ikmcfactors’ as an apt>endix. See 
al>ovc, p. 122, and Additional 
Note h, p. 644. 



THE OCCASIONAL SERVICES 


635 


prescrxt declaration, so as to be a mere committal of the Bvr ^ ^ tlie 
body instead of, as before, a commendation also of the soul : — ■ 

‘ Forasmuch as it hath pleased Almighty God of His 
great mercy to take unto Himself the soul of our dear 
brother, here departed, we therefore commit his body to 
the ground, &c.’ ; ^ (iii) the collects were recast in sych a 
way that the beginning of the old prayer at the end of 
the third section was made the beginning of the new 
prayer in that section : while the end of it was tacked on 
to the collect which was now brought out of the fourth 
section. The object of all these changes was to exclude 
the direct prayers for the departed. 

The old rubric remained as to proceeding to the church, 
but no direction was given which part of the service, if 
any, should be said in the church, nor was any Psalm 

^ Cp. Hermann’s Consultation, his body to the deep, to be turned 
fol. ccxxxix. ‘ Anotker funeral Ser- into corruption, looking for the re- 
mon. Forasmuch as it has pleased surrection of the body (when the sea 
Almighty God that according to His shall give up her dead), and the life 
mercy He would take this our of the world to come, through our 
brother out of this world unto Him- Lord Jesus Christ ; who at His corn- 
self. . . . The declaration, that ing shall change our vile body that it 
‘ it hath pleased God to take unto may be like His glorious body. . . 

HimseU the soul,’ was objected to In the American Office our two 
by the IVcsbyterians in 1661, on the forms of burial are united: ‘Foras- 
ground that it ‘ cannot in truth be much as it hath pleased Almighty 
said of persons living and dying in God, in His wise providence, to take 
open and notorious sins’ (Cardwell, out of this world the soul of our 
Confer, p. 333)). But it is founded brother dejmrted, we therefore ,com- 
upon the Scriptural expression, con- mit his body to the ground ; earth to 
cerning the death of every man, that earth, ashes to ashes, dust to dust ; 

‘ dust returns to the earth as it was, looking for the general resurrection 
and the spirit returns to God who in the last day, and the life of the 
gave it’(Eccles. xii. 7); not neces- world to come, through our Lord 
sarily to eternal life, but to His Jesus Christ ; at whose second corn- 
righteous judgment Also the cer- ing in glorious majesty to judge the 
tain hope is of the resurrection, and world, the earth and the sea shall 
of the change of our vile body ; re- give up their dead ; and the cor- 
ferring not only to the general resur- ruptible bodies of those who sleep in 
rection of true Christians to eternal Him shall be changed, and made like 
life, but to the general resurrection unto His own glorious body ; accord- 
of all mankind : compare the corre- ing to the mighty working whereby 
spending form, introduced in 1661, He is able to subdue all things unto 
to l>e used At the Burial of their Himself. 

Dead at Sea ; 'We therefore commit I 



636 


Burial of the 
Bead. 


The present 
office. 


In what 
cases it may 
not he nsed. 


The proce- 
dure. 


The An- 
thems ami 
psalms. 


THE OCCASIONAL SEE VICES 


appointed : and in this state it continued until the last 
revision (i66i) ; then the disorder was partly remedied : 
the lesson was taken from its anomalous position ^ and 
appointed to form with two psalms a brief Office of the 
Dead to be read in the church before proceeding to the 
grave. 

... 

Turning now to review the present service, it is to be 
noted that the first rubric was added in i66i, directing 
that the office should not be used for any that die un- 
bapthed} or ex communicate ^ or have laid violent hands 
upon themselves. The interpretation which the law puts 
upon this rubric is certain ; that valid baptism by any 
hand, however irregular, secures the Church’s rites of 
burial ; excommunication is a punishment which can only 
be inflicted by the sentence of a competent tribunal ; and 
the question of suicide is determined by the coroner’s 
inquest.^ 

The second rubric directs the Priest to meet the corpse 
at the entrance of the churchyard ; ^ and then to go into 
the church or towards the grave ; that is, into the church 
on all ordinary occasions ; and to the grave, if the {)crson 
has died of any infectious disease, or for some such reason. 

Of the texts which are said or sung in the procession, 
the first and second have long been used in some part of 
the funeral offices p the former was an Antiphon, the 
latter a Respond.^' The third sentence as it now stands 

^ The reading of the lesson at the setting aside the venlict of an autho- 
grave-sid<i was one of the practices rized, though jKThaps mistaken, jury, 
to which the Puritans took exception. ^ Comp, the injunctions of Edw. 
See above, p. 187. IV. (1547): Forasmuch as priests 

2 The Irish Book makes special [iro- I'm; public ministers of the Church. . . 
vision for ‘ unbapHzcd.^ bdnffinfantsi they shall not be bound ... to fetch 
® However painful may be the cir- any corse before it be brought to the 
cumstances under which the Burial churchyard.’ Cardwell, Doc. Ann. 
Service willat times be used, a clergy- 11. § 30. 

man may not treat an individual as a ® Anti phona: Ego sum resiirrec- 
suicide, or excommunicate, without tio et vita, ejui credit in me etiam si 
any previous legal sentence, or by mortuus fuerit vivet, et omnis qui 



THE OCCASIONAL SERVICES 


637 


is a revised edition of two texts which were first ap- 
pointed in 1549. The present Psalms^ were inserted in 
1661, and did not form part of the older funeral services ; 
but part of the lesson had been read as the Epistle in 
the Mass of the Dead.^ 

The latter part of the sentences appointed to be said 
by the priest, or sung* by the priest and clerks while the 
corpse is made ready to be laid into the earth, is taken 
from an Antiphon with Verses which was sung with 
the Nimc dimittis at Compline during a part of Lent.^ 


vivit et credit in me non morietur in 
aiternum.’ Ma 7 i. Sar. Inhumatio 
Defuncti ; Masked, i. p. 126 [155] ; 
Vigilix' Mortuorum, In Laudibus, 
Erev, Sar. Psalter, col. 2S1. 

Resp. * Credo quod Redemptor 
mens vivit : et in nov-issimo die de 
terra surrecturus sum. Et in came 
raea videbo Deum .salvatorem meum. 
Vej's. Quern visurus sum ego ipse et 
non alius : et oculi mei conspecluri 
sunt. I^. Et in came mea, &c.’ In 
Vigiliis Mortuorum, Ad Matutinas : 
post Lectioncm primam Respon- 
sorium, Brev. Sar. Psalter, col. 
274. 

1 The American Service has ‘an 
Anthem,’ or selected verses ‘ from 
the 39th and 90th Psalms.’ 

‘ Iltc dim seqmntcs epistolcE legan- 
tur per totum annum ad missant 
quotidianam pro defunctis alternis 
vicibus per hebdomadam. Lectio lihri 
Apoc. c. xiv, ... X ad Corinthios^ c. 
XV. Fratres, Christus resurrexit 
a mortuis, primitiai dormientium. 
Quoniam quidem per hominem mors : 
et per hominem resurrectio mortuo- 
rum. Et ^cut in Adam omnes niori- 
untur : ita et in 'Christo omnes vivi- 
ficabuntur. Unusquisque autem in 
suo ordinc-’ Afiss. Sar. OfTicium, 
Mortuorum. ‘ And for the consola- 
tion of the faithful in the Lord, and 
moving the zeal of godliness, it shall 
be convenient, when the corpse is 
brought to the burying-place, to pro- 
pound, and declare before the people 


gathered there together, the Lesson 
following: I Cor. xv., But now 
Christ is risen from the dead, &c., 
unto this place, "What do we, &c. : 
or, from this place, This I say, 
brethren, that flesh and blood, &c., 
unto the end of the chapter.’ Her- 
mann’s Consul iatioUj fol. eexliv. 

^ ‘ Media vita in morte sumus : 
quern qumrimus adjutorem nisi te 
Douiine? qui pro peccatis juste iras- 
ceris. Sancte Deus : Sancte fortis : 
Sancleetmisericors Salvator : amaroe 
morti nctradasnos.’ The verses are 
of later date, and are differently 
given in different places : the follow- 
ing are those of the Sarum antiphon. 
‘ Vers. Ne projicias nos in tempore 
senectutis : cum defecerit virtus nos- 
tra, ne derelinquas nos, Domine. 
IJtf. Sancte Deus, &c. Vers. Noli 
claudere aures tuas ad proces nostras. 
R. Sancte fortis, &c. Vers. Qui 
cognoscis occulta cordis parcc peccatis 
nostris. Sancte et misericors, &c.’ 
Brev. Sar. Psalter, Ordo Comptetoidi 
Dorn. Hi. quadr. Cp. Daniel, Tkesaur. 
Ilymml. it. 329. The composition 
of the anthem has been ascribed to 
Notker, the monk of S. Gall, who 
began the Sequences, and was at the 
head of the great School of S. Gall, 
in the IXth century. At any rate it 
probably belongs to that school and 
that date, and the use of the Trisa- 
gion probably points to Gallican in- 
fluence. Cp. the reproaches sung on 
Good Friday. Upon this ancient 


Burial of the 
Bead. 


The Lesson. 


At the 

g^-nve. 



638 


THE OCCASIONAL SEE VICES 


Burial of the 
Bead. 

The Burial, 


The practice of casting the earttf upon the body is a 
retention in its most simple form of an old ceremony 
which in the Latin Service followed a long series of 
psalms and collects and the form of hallowing the 
grave.2 

The verse that follows (Rev. xiv. 13) was read as part 
of the Epistle in the Mass for the Dead but was not 
otherwise utilized in the service except that the first part 
was one of the antiphons in the Office for the Dead.^ 


Sect. V. — The Churching of Women. 

This service of ‘ Thanksgiving of Women after Child- 
birth,’ can be traced to early days of the Christian Church^ 
but is ultimately derived from the Jewish rite of The 
Purification.^ This name for the rite was preserved in 


anthem Luther composed a German 
hymn, which was translated among 
Coverdale’s Ghostly Psalms. (Varker 
Soc., 554) ; and this translation 
seems to have aflected the version 
which was introduced here into the 
Burial service in 1549. See Diet. 
Hyvm, 721 : Schubiger, Stinger- 
schule St. G aliens, 56 : Dowden, 
Workmansliip, ch. xv. 

^ * Finitis oration lints executor officii 
terrani super corpus ad ?nodum crucis 
ponat, et corpus thuri/icet et cutiua 
henedicta aspergat : et dum sequens 
Psalmus canitur, corpus omnino co- 
operiatur, cantore incipienie anti- 
phonam : De terra plasmasti me. Ps. 
Domine probasti me. Qua dicta 
dicat sacerdos sine Dominus vobis- 
cum, et sine Oremiis : 

Commendo animam tuam Deo 
Patri omnipotenti, terram terrne, 
cinerem cineri, pulvercm pulveri, in 
n<nninc Patris, &cP Man. Sar. In- 
humatio Defuncti ; Maskell, Mon, 
Eit. I. 124 [153]. 

2 Miss. Sar. Offic. Mortuorum, 


col. 863*. The first part of the verse 
was also the antiphon to Magnificat 
in Placebo. Maskell, Mon. Eit. II. 
n8 [ill. 122]; Prev. Sar. Psalter, 
col. 272. 

^ The custom of ringing a bell on 
the death of any jxirson was very 
anciently observed in England. Bede, 
speaks of it as common in his time : 
Hist. EccL IV. c. 23, * notum cam- 
panoe sonum, quo ad orationes ex- 
citari vel convocari solel>ant, cum 
quis eorum de .sa?ciilo fui.sset evoca- 
Uis.’ Canon (1603) i.xvii. : ‘When 
any is passing out of this life, a bell 
shall be lolled, and the Minister shall 
not then slack to do his last duty. 
And after the party’s death there 
shall be rung no more bid one short 
peal, and one other before the burial, 
and one other after the burial.’ 

^ It is referred to in the correspon- 
dence lietween S. Gregory and S. 
Augustine as to the services of the 
newly-founded English Church. 
Beda. H.E. t. xxvii. 8. 

® Lev. xii. j S. Luke ii. 22. 



THE occasional SERVICES 


639 


the Title of 1549 but disappeared when it was altered 
into the present form in 1552 owing to objections and 
mistakings.^ The service follows very closely the me- 
diaeval line, 2 but opens with an explanatory address in 
the style of the reformation period. 

The place of the service has been variously defined : Rubrics. 
in the Latin rubrics of the Manual as before the Church 
e/oor'f in 1549 as 7 iigh mito the quire door'' ; in 1552 
as “ nigh mito the place ivhere the Table standeth " : in 
1661 it was left to custom or special order to decide. 

At the same time it was directed that the woman 
should be deceiitly apparelled i.e. “ suitably ; and the 
reference is to the English custom of wearing a veil : ^ 
this till then was not prescribed either in the Latin 
or English rubric : nevertheless it was not merely 
usual but was actually enforced by law, both eccle- 
siastical and civil, when the Puritans attempted to give 
it up."^ 

The old psalm (cxxi) was displaced in 1661 by two service. 
alternative psalms : the first (cxvi) is applicable to any 

^ Hool eru^./’. v. Ixxiv. fecisti, concede iit teniporali ciirsii 

^ ^ Ordo ad pU 7 ‘ificandam tmdierem fideliter peracto, sub alis misericordiie 
post partwn ante ostium ecclesia:. txijc vitam perpetuam et quietam 
Prinio sacerdos et ministri ejus consequatur : Per Christum Domi- 
dicant Psalmos sequentes : Ps. Levavi num. 

oculos meos. Ps. Beati omnes. Tunc aspergatur niulier aqua bene- 

Gloria Patri. Sequatur: dicta: deinde inducat earn sacerdos 

Kyrie eleison. Pater noster. per manum dextra^n in ecclesiam 
Domine salvam fac ancillam dicens. Ingredere in templum Dei 
tuam : ut habeas vitam aternam et vivas in 

py. Deus mens sperantem in le. saecula sjeculonxm. Amen.’ Mas- 
Esto ci Domine turris fortiUi- kell, Mon. Pit. i. 3S [46]- 
dinis : ® Eragm. lllustr. 97. 

A facie inimici. Case of Eliza Shipden, in James 

Domine exaudi orationem I’s reign, Gibson Codex, xviii. 12, 
meani : quoting Palmer Eeporis, Hale, 

El clamor mens ad te venial, in his Pimdents and P^vceedings^ pp. 

Dominus vobiscum. Oremus. 237, 259, emotes other cases in 1013 
Oratio. Deus qui hanc famulam and 1636. See Blunt ad loc. and Spar- 
tuam de pariendi periculo liberasti, row AWf/Owa//; (Oxford, 1840), p,, 286. 
et cam m servitio luo devolam esse 



640 


ChinrcliiBLg of 
Women. 


Relation to 
the Eucha- 
rist. 


THE OCCASIONAL SEEPLCES 


deliverance from peril and therefore concerns the 
woman, while Ps. cxxvii has more reference to the 
birth of the child. The suffrages and collect come 
direct from the Latin but the prayer was altered 
in 1661 so as to include a definite expression of thank- 
fulness. 

The service ends abruptly ^ because it is meant to 
precede the Holy Communion,^ as was the case in pre- 
reformation times.^ This is not only pointed out by the 
closing rubric, but is involved in other places ; the position 
assigned to the woman in 1 552 near the altar is significant : 
also the choice in 1661 of psalm cxvi with the verse What 
reward shall I give unto the Lord for all the benefits that 
He hath done unto me? I will receive the Cup of 
Salvation."' The “ accustomed offerings " appeared first 
in the rubric of 1 549 together with the mention of the 
baptismal chrysom, which according to old custom was 
brought back to church at the churching. When the 
giving of this robe was omitted at Baptism, the men- 
tion of it disappeared here also, and only the reference 
to the offerings remained : they properly belong to the 
offertory in the Communion following,'^ and form 
another link between the two services.^ 

^ The Irish Book has again here the.se shall he applied hy the Minister 
as in the Marriage Service acklecl a and Churchsvardens to the relief of 
closing portion. The American Book distressed women in child bed. 
has instead of psalm.s a ‘ hymn,’ ® The service should not be used 
drawn from Ps. cxvi. ; the suffrages for unmarried wc^men, except where 
are mutilated, the collect is altered, signs of penitence have been shown, 
and more freedom of use is secured or more strictly except when pen- 
by rubrics. ance has Ixjcn done. See Grindal’s 

Sparrow, TationaleyZgt. Injunction of 1571 {Doc. A?in. i. 

^ Injunction of Bishop of Norwich 370), and the reply of the Bishops 
in 1536, cited by Nicholls, Comment at the Savoy, above, p. 187. For 
on the B.C.P. (1710), AddiL Notes, the method of i>enance see Nicholls, 
p. 66. Defence of the Doctrine and DiscL 

^ The American Book directs that pHne, ed. 1715, p. 350. 



the occasional services 


64I 


Sect. VI.— ^ Commination, or Benoimcing of God's comiSltioii 
anger and jicdgmejits against sinners^ with certain 
Prayers to be tised on the first day of Lent, a?id at 
other times, as the Ordinary shall appoint} 

This addition to the ordinary service on Ash Wednes- 
day is a memorial of the solemn public penitence, which 
formed so distinct a feature in the discipline of the early 
Church.^ It is called a Commination, from the opening 
warning, or Exhortation to Repentance, in the course 
of which the "curses of God which rest upon sin are 
solemnly recited.^ This address, like the similar 
forms in our other services, is a composition of the Re- 
formers ; the prayers which follow it are taken from 
those which were used on this occasion in the pre- 
Reformation Church, and go back to early days, as 
the solemn devotions of Ash Wednesday.^ 

Six solemn collects were said, prefaced by the peni- 

^ This title was added in 1661. § 3 ; Cardwell, Doc, Ann, i. p. 398. 

In the First Prayer Book it was It does not seem that these very 
simply, ‘ The first day of Lent, com- vinsuitable occasions were widely 
monly called Ash Wednesday;^ and adopted. 

in 1552, ^A commination against Bingham, xviii. ch. i., ii. 
sinners, ^ with certain prayers to he On the Penitential system of the 
ztsed divers times in the year ; the Middle Ages, see. Marshall, Peni- 
alteration was made in accordance tential Discipline, in Anglo Cath. 
with a suggestion of Bucer, who Library. Robertson, Church Hist. 
wished this service to be used at ii. 237 ; Hardwick, Middle Age, p. 
least four times in the year. See 307. 

above, p. 76. No special days, how- ^ Comp, the Potmi of the Greater 
ever, were appointed ; but, in the Excomrmmication (Sarum Manual) 
reign of Elizabeth, Archbishop Grin- in Maskell Mon. Rit. 11. pp. 286-305 
dal inquired whether it was used at [in. 309]. This was a long declara- 
divers times ; and ‘ for order sake ’ tion of general curses, ordered to be 
named * one of the three Sundays read four times a year ; Bishop 
next before Easter, one of the two Shaxton in 1538 ordered the reading 
Sundays next before the feast of Pente- of Deut. .xxvni instead, and thus 
cost, and one of the two Sundays prepared the way for the Commina- 
next before the feast of the birth of tion, Pocock’s Burnet, vi. 212. 
our Lord, over and besides the ac- * See e.g. Gelas. Sacr. 504. Greg- \ 
customed reading thereof upon the Sacr. 209, for four of the six Sarum I 
first day of Lent.” Visit,' Art. {i ^76) Collects. 


rp T» 



642 


THE OCCASIONAL SERVICES 


The 

Jommlaation. 

The Latin 
service of 
ashes. 


The Prayer 
Book ser- 
vice, 

* O most 
rnighty God, 
&c. 


tential psalms and a set of suffrages, and followed by 
the solemn absolution of the people at large. Then 
followed the blessing and distribution of ashes ; while 
anthems were sung, a cross was marked with ashes on 
the foreheads of the people, and to each the solemn 
warning was given, ‘ Remeniber, O man, that thou art 
ashes and unto ashes shalt thou return.’ Then, after 
two collects, those who were to be under penitential 
discipline during Lent were solemnly excluded from 
church by the bishop. 

In the Prayer Book service only the fifty-first psalm 
was retained, followed by the suffrages and the first 
collect.^ The beginning of the prayer following, ‘ O 
most mighty God, &c.’ is taken from the form for blessing 
the ashes, and the remainder is formed from one of 
the preceding collects.^ 


^ ‘ Post sextant in primis Jiat 
sermo ad popuhinisi plactterit : deinde 
prosternant se clerici in choro^ ei 
dicant septem Psalmos pcenitentiales 
cunt Gloria Patri ; et antiphona, Ne 
reminiscaris .... 

Kyrie eleison. Christe eleison. 
Kyrie eleison. 

Pater noster. 

Et ne nos inducas in tenta- 
tionem. 

Sed libera nos. 

Salvos fac servos tuos et ancillas 

tuas. 

19. Dens mens sperantes in te. 

"f. Mitte eis Domine auxUium de 
sancto. 

Et de Sion tnere eos. 

y. Convertere Domine usque quo : 

19. Et deprecabilis esto super 
servos tuos. 

Adjnva nos Dens salutaris 
noster : 

I^. Et propter gloriam nominis tui, 
Domine, libera nos, et propitius esto 
j'eccatis nostris propter nomen tuum. 

Domine exaudi orationem 


meam. 

Et clamor mens ad te veniat. 
"f, Dominus vobiscnm. 

19. Et cum spiritu tuo. 

Oremus. Exaudi, Domine, preces 
nostras, et confitentium tibi parce 
peccatis : ut quos conscientiae reatus 
accusat, indulgentia turn miserationis 
absolvat. Per Christum,’ 

MLs, Sar, 123, or Proc, Sar, 26. 
‘ Omnipotens sempiterne Deus, 
qui misereris omnium, et nihil odisti 
eorum quoe fecisti .... 

Domine Deus noster, qui offensione 
nostra non vinceris, sed satisfactione 
placaris : respice, qumsumus, super 
famulos tuos, qui se tibi graviter 
peccasse confitentur : tuum CvSt enim 
absoUitionem criminum dare, et 
veniam pnestare peccantibus, qui 
dixisti poenitentiam te malle pecca- 
torum, quam mortem : concede ergo, 
Dorriine, his famulis tuis, ut tibi 
poenitentice excubias celel)rent, et, 
correctis actibus suis, conferri sibi a 
te. sempiterna gaudia gratulentur. 
Per Christum.’ 



THE OCCASIONAL SERVICES 


The general supplication, said by the people after the 
Minister, is closely connected with Joel ii., which 
formed the Epistle for Ash Wednesday and it has also 
reminiscences of the anthems sung at the distribution 
of the ashes in the ancient service.^ 

The Aaronic blessing was added in i66i : till then 
the service ended abruptly because of the Communion 
service, which should follow.^ 

^ ‘ Et interim cantentur seqtientes bulum et altare plorabant sacerdotes 
mitiphonm, Exaudi nos, Domine, et Levitae ministri Domini, dicentes : 
quoniam magna est misericordia tua : Farce, Domine, parce populo tiio ; 
secundum multitudinem misera- et ne dissipes ora clamantium ad te, 
tionum tuarum respice nos Domine. Domine.’ 

.... Alia antiphona, Juxta vesti- ^ Fragnu lllustr. 99. 


643 


The 

Comminution. 

The SuHH 
cations, 
‘Turn thou 
us, &c.’ 



644 


The Office of 
the Dead. 


THE OCCASIONAL SERVICES. 


ADDITIONAL NOTES 

l.—THE OFFICE OF THE DEAD, 

A form of this service appeared in the Primer of 1545, the 
Edwardian Primers of one type/ and again in the Elizabethan 
Primer of 1559. It was solemnly used as a ‘ Memorial Service’ at 
the death of Henry II. of France on September 8 of that year in 
S. Paul’s Cathedral. Parker, Barlow and Scory executed the 
service in surplices and hoods, and on the day following a sermon 
was preached by .Scory, and a solemn communion was celebrated 
in copes, ‘with a rich hearse,’ and with six great personages 
to communicate.- 

The ‘ Dirge ’ consists of three parts : the first, corresponding to 
the old vespers of the dead, comprised three psalms (cxvi. 1-9, xli., 
cxlvi.), with anthems followed by versicles and two collects ; the 
second, corresponding to the Mattins, comprised three psalms 
(v., xxvii., xlii.), with anthem, Lord’s Prayer, and three lessons 
(Job X. 8-13, S. John v. 24-30, i Cor, xv. 51-58), each followed by 
an anthem, so-called ; the third part corresponding to Lauds, com- 
prised three psalms (xxx.. Song of Hezekiah (Isaiah xxxviii. 10-20), 
Ixxi.) with anthem, followed by Lesser Litany, Lord’s Prayer, 
suffrages and three collects. The suffrages and collects are very 
explicit in their prayer for the dead,^ and are similar- to those in the 
burial service of the First Prayer Book. 

\l,--FORMS OF PRAYER TO PE USED AT SEA. 

These forms, which now stand in the Prayer Book, do not form 
a service in themselves, but are merely supplemental devotions, to 
be used as occasion requires at sea. 

The first attempt at having special F orms of Prayer for use at 
sea was made under the Commonwealth, by the Parliament, as a 
supplement to the Directory^ when it was found that the proscribed 
Book of Common Prayer was used in all ships in which there was 

^ See above, p. 126. 3 private Prayers of Q. EHz. 

2 Heylyn, Ecchsia Restaurata (Parker Soc.), pp. 57-67. 

(ed. Eccl. Hist. Soc.), ii. 305. 



THE OCCASIONAL SERVICES. 


any observance of religion at all,^ and that therefore some sub- 
stitute must be provided. 

At the Restoration therefore it was natural that some proper 
forms for use at sea should be added to the revised Prayer Book. 
They are not a complete office ; nor are they arranged in any par- 
ticular order : but as additions to the Common Prayer, 2 or as 
particular supplications, or thanksgivings for deliverance from the 
perils of the sea or from the enemy, they are well adapted to their 
several occasions.® 


III.— FOXM OF PRAYER WITH PHANKSGIVING TO 
ALMIGHTY GOD, TO BE USED IN ALL CHURCHES 
AND CHAPELS WITHIN THIS REALM, EVERY YEAR 
UPON THE TWENTIETH DAY OF JUNE; BEING 
THE DA Y ON WHICH HER MAJESTY BEGAN HER 
HAPPY REIGN. 


Four special services ^ were “ annexed to ” the Book of Common 
Prayer, until the year 1859, by the authority of a proclamation 
customarily issued at the commencement of each reign. This is 
indeed the only authority for the special service on the anniversary 
of the Sovereign’s Accession, or for obseiwing the day itself.® The 


^ See above, p. 162 ; Lathbury, 
Hist, of Convoc. pj). 497, 498. 

^ The following is the first of the 
Articles of War ‘ Officers are 
to cause Public Worship, according 
to the Liturgy of the Church of 
England, to be solemnly performed 
in their ships, and take care that 
prayers and preaching by the 
chaplains be performed diligently, 
and that the Lord’s day be observed.* 

® These forms are retained in the 
American Prayer Book, with the 
necessary changes of expression, such 
as ships of war for Her Majestfs 
Navy, See. The Irish revised Prayer 
Book also has the forms, but omit- 
ting all direct mention of the Navy, 
and shortening the first or daily 
Prayer, as for use in any single ship ; 
yet retaining the Prayers to be said 
dHore a Fight at Sea against an 
Enemy. 

* See The Original Services for 
the State Holy Days with Documents 


relating to the same, by the Rev. A. 
P. Percival (1838). 

® There is no Act of Parliament 
enjoining the observance of this day ; 
but it has been observed with special 
prayers in every reign since the 
Reformation. The Service (1576, 
1578) is printed in Elizadethan 
Liturgical Sei'vicei (Parker Soc.) pp. 
548 and ff. Canon ii. of 1640 enjoin- 
ed the observance of the day, and 
recognised * the particular form of 
prayer appointed by authority for 
that day and purpose’ (Cardwell, 
Synodalia, i. p. 392 ; Percival, p. 
25) ; but a later statute of 1661 (13 
Car. II. c. 12) forbade the enforce- 
ment of these canons (Percival, p. 8). 
A new form was compiled by 
command of James II. ; some con- 
siderable alterations were made in 
the time of Queen Anne; at the 
accession of George I. the Prayer for 
Unity was added, and the First 
Lesson, Josh. i. i — 9, was sub- 


645 


Prayera 
to be naed at 
Sea. 


The State 
Holy Days 



646 


THE OCCASIONAL SERVICES 


Th« Queen’s 
Accession. 


Offices for 
ihe three 
days sanc- 
tioned by 
Convoca- 
tion. 


Altered by 

Royal 

authority. 


observance of the three other days (Nov. 5, Jan. 30, May 29) rested 
upon Acts of Parliament and the services themselves had some 
ecclesiastical authority. The 5th of November was kept in 
memory of the Gunpowder Treason, or Papists’ Conspiracy;^ 
the 29th of May, in memory of the birth and return of the 
king, Charles II. and the 30th of January as a fasting day in 
memory of the murder of King Charles 1 .^ After the Convocation 
had been completed the revision of the Prayer Book, (1661) the 
service for the 5th of November, which had been put out by royal 
authority in 1606 and was now revised, and with it the offices for the 
29th of May and the 30th of January,^ were sanctioned. But these 
offices were not sent to the Parliament, and when they were put 
forth in 1662 they had only the sanction of Convocation and the 
Crown. 

In process of time changes were introduced into them. James 
II. ordered the 29th of May to be observed in a more general 
memory of the Restoration of the Royal Family, and accordingly 
altered the service which had been provided by Convocation for 
that day.*'’ And William III. ordered the 4th of November to be 
observed also in memory of his landing in England, and altered 
that service accordingly.® Hence these • offices, in the shape in 
which they were annexed to the Prayer Book,^ had only the 
authority of the Crown. 

These services were all constructed upon one model. They 


stituted for Prov. viii. 13—36. 
Cardwell, Conferences, p. 385, note ; 
Lathbiiry, Hist, of Convoc. pp. 387 
and ff. 

^ Stat. 3 Jac. I. c. 1 ; Percival, 
p. 17. 

^ Stat. 12 Car. II. c. 14 ; ih. p. 20. 

^ Stat. 12 Car. II. c. 30 ; ib. p. 19, 
Two offices for the 30th of 
January had already appeared one in 
1661 and one in January 1662. The 
former of these contained a petition 
in allusion to the martyrs : ‘ that we 
may be made worthy to receive 
benefit by their praj^ers, which they, 
in communion with the Church 
Catholic, offer up unto thee for that 
part of it here militant.’ This was 
laid aside, and a second form was 
issued for use in 1662, which again 
was superseded when the Convoca- 


tion issued their forms of service later 
on in the year. Cardwell, Synodalia, 
ii. 671. Lathbury, Hist, of Convoc. 
pp. 305 ^’^d ffi, and Hist, of Prayer 
Book, p. 334. Blunt 703. 

® * Some alterations were made in 
the services for the 30th of January 
and the 29th of May by the Bishops, 
by authority of the Crown, neither 
the Convocation nor the Parliament 
being consulted.’ Lathbury, Hist, 
of Convoc. p. 313. 

® Percival, p, 15, It was revised 
by Patrick. See Lathbury, pp. 
333 » 334 * 

^ The particulars of the extensive 
changes introduced into the.se offices' 
maybe seen in Mr. Percival’s com- 
parative arrangement of them, as 
sanctioned by Convocation, and as 
commonly printed, . • 



THE OCCASIONAL SERVICES 


began with proper sentences of Scripture : a Canticle was ap- 
pointed instead of Venzle^ compiled of single verses from the 
Psalms : Proper Psalms, and Lessons followed ; additional 
suffrages were provided after the Creed, and long proper Col- 
lects instead of the Collect for the day with a long Prayer to be 
inserted at the end of the Litany : and a proper Collect, Epistle, 
and Gospel were appointed in the Communion Office. 

The only special service now retained is that for the day of the 
Sovereign’s Accession : the same authority which annexed the 
other three Forms to the Prayer Book has caused them to be 
removed from it, by a Royal Warrant dated the 17th day of 
January, 1859. New forms of service for the Accession Day were j 
prepared by Convocation ; in deference to a petition signed by a I 
number of liturgical scholars, the old style of service was given up i 
and three Forms of prayer were provided : the first provides psalms, 
lessons, and prayers which may be used at Mattins and Evensong : 
the second prescribes a special Collect, Epistle and Gospel to bs 
substituted for those of the day : the third is an independent 
service consisting of the Te Deiim with suffrage:^ and collects. | 
These Convocation rites were authorized by Royal Warrant on 
Nov. 9, 1901. 

W.— ADDITIONS TO THE AMERICAN TEA YER BOOK, 

Before the Psalter, are inserted A Form of Prayer forihe Visita- 
tion of Prisoners, taken from the old Irish Prayer Book ; A Forzn 
of Prayer and Thanksgiving to Almighty God, for the Fruits of 
the Earth, and all the other blessings of his merciful Providence ; 
to be used yearly on the first Thursday in November, or on such 
other day as shall be appomted by the Civil Authority (taken from 
the “ Proposed Book ”) ; and also, Forms of Pz'ayer to be used in 
Families, taken from those composed by Bishop Gibson of London. 


647 


The Que6a‘< 
Accession. 

Construe-' 
fion 0/ the 
Services 



* 


CHAPTER XVI. 

THE ORDINAL. 

Sect. I. — The Early Days of the Ministry. 

* It is plain from the New Testament that our Lord 

Early , * 

Hi^y. Himself instituted a Ministry for His Church, and that 
TeftliZZ. those Apostles and others who first held a place in it 
derived their authority immediately from Him.^ It is 
also clear that provision was made for the continuance 
of this ministry through the handing on of ministerial 
powers by those, who had the authority of the Church 
to do so, to others who were appointed to receive them 
in their turn.^ The ministers of the Church had thus 
a double commission : they were from the earliest times 
selected or at least approved by the body of Church 
members,® and at the same time, besides the human 
authorization from below, they received a divine com- 
mission, through this transmission to them in their turn 
of the divine gifts of ministerial power, with which our 
Lord had endowed the Church.^ 

It is equally clear that our Lord did not leave a definite 
form by which this function of ordination was to be 

^ S. John XX. 21,22. Ministiy : ch. IV. especially, and 

“ Acts xiv. 23 ; I Tim. v. 22. __ ch. V. as to the Biblical question : ch. 

’ Acts vi. 1-6. Cp. i,Tim. iii. 11 . as to the meaning of Apostolic 
7 ff- Succession, 

* See (lore, Tie Church and the 



THE ORDINAL 


649 


carried out, as He had done in the case of Holy Baptism : 
nor was there any action of His own in the matter, so 
conspicuously impressed upon the mind of the Church, 
that it was an obvious model which the Church was 
bound to follow, — as was the case with the Holy Eucha- 
rist. But, in spite of this absence both of direct charge 
and of precedent, the Church was able at once to lay 
down a definite method of ordination, of which the 
essential features were (i) imposition of hands, and (ii) 
appropriate prayer. This comes out in the appointment 
of the deacons,^ and the same points are pointed to by 
3. Paul in writing to S. Timothy as the prominent 
eatures of his ministerial commission, which he will do 
veil to bear in mind,^ 

In the first age of the Church the three orders of the 
Ministry, now familiar, do not stand out with the clear- 
ness which afterwards was the case. This does not 
imply that men were free to take ministerial functions 
upon themselves, nor yet does it imply that there was 
no gradation in the rfiinistry : some had powers that 
others had not : ^ there was a definite commission and it 
involved ^ differences of administration.’ It was not any 
absence of method, but the richness of the Pentecostal 
gift, which was the cause of the variety of ministerial 
functions, and of the number of grades of ministry, 
which are seen to have been prominent in apostolic 
times. In later times, just as the gifts of the Spirit in 
general became confined to more normal forms, and the 
extraordinary gifts disappeared, so there disappeared 


Early 

History, 


The essen- ** 
Hals, 


In aposUlic 
times. 


Great 

variety and 
richness 


^ Acts vi. 6. The laying of hands 
on SS. Barnabas and Paul at Antioch 
(Acts xin, 3) is probably not to^ be 
regarded as an ordination service, 
but as a valedictory service. 

2 I Tim. iv. 14 ; cp. i. 18 ; and 
2 Tim. i. 6. 


* The position of the deacons ex- 
emplifies this, and especially the 
restriction, which prevented S. Philip 
the Deacon from confirming those 
whom he had baptized, and rendered 
necessary the intervention of the 
Apostles. Acts viii. 12 and ff. 



650 


THE ORDINAL 


Early 

History. 


settle into 
the normal 
triple 
ministry. 


Forms of 
Ordination, 


Appearance 
9/ the Minor 
Orders. \ 


also the extraordinary ministries {e.g. that of the 
prophet^), and the normal type of ministry for the 
organized Christian Church became the three-fold form, 
with which Church history is familiar, comprising the 
episcopate, the priesthood and the diaconate. 

The earliest forms of ordination, which are extant, 
correspond with what would be expected from the New 
Testament and from the history of the early days of the 
Church. The first are those of the Hippolytean Canons, 2 
which are mainly remarkable because the same prayer is 
assigned for the consecration of a bishop and the ordina- 
tion of a priest, with only a change of word, where 
mention is made of the grade which is being conferred.^ 
Other forms are to be found mThe Testament of our Lord, 
the Apostolic Constitutions and the Sacramentary of 
Serapion. These show that, while the forms of prayer 
varied, the two features which were evident in apostolic 
times are still the two chief features of the service, viz. 
the imposition of hands and the appropriate prayer. 
They show also the existence in the Church of Minor 
Orders,"^ that is of ministerial grades inferior to th^ dia- 
conate, which have not come down from apostolic times, 
but have developed since then, and in different methods 
and degrees, to meet varying needs of the Church.^ 


^ This comes next to the apostol- reckons in accordance with the N. 
ate in S. Paul’s list in r Cor. xii. 28, T., as being of divine institution. 

^ Can. Hipp. 7-42. For only the But it mentions three minor orders, 
three sacred orders is a formula pro- { Journ. Thttol. Stud. i. 253 and ff.). 
vided, and imposition of hands pre- The I'estammt gives also formulas 
scril)ed : but mention also is made of for ‘Widow, Subdeacon and Reader 
Reader, Subdeacon, and Virgin. (chapters xli, xliv, xlv.) : the Apos- 
^ This is less remarkable if, as to/ic Const, for Deaconess, Sub- 
has been suggested, the Hippolytean deacon and Reader (viii. 19, 21, 22), 
Canons were really Alexandrine in and mentions Confessors, Virgins, 
their origin (see above, p. 313) : for Widows, and Exorcists as not or- 
Alexandria was exceptional in this dained [ibid. 23-25) with imposition 
respect. ^ of hands. 

^ The Sacramentary of Serapion ^ For their history see Morin, De 
gives forms of ordination only for Sacra Ord. III. i. 2, 26. Gore, 
die three sacred orders, which it p. 171. 



THE ORDINAL 


651 


Sect. 1 1 . — The Mediceval Latin Services, 


We do not get upon the direct line of ancestry of the 
actual formulas of the English Ordinal till the Latin 
Sacramentaries and Ordines'^ reached in the Vlth, 
Vllth and Vlllth centuries. The purely Roman 
documents (that is to say the Leonine and Gregorian 
Sacramentaries and the Oi‘dmes) present a certain contrast 
with the Galilean canons about* ordination in the Statuta 
Ecclesice Antigua and with Roman Service-books which 
have been modified under Gallican influence. It is the 
latter composite books which are here most in question, 
since the English services derived from the mixed use. 
The orders recognized in the Church are now seen to 
comprise five minor orders besides the three chief 
grades, viz (4)* subdeacons (5) acolytes (6) exorcists 
(7) readers (8) porters : these had been so recognized 
at Rome ever since the middle of the Illrd century ; 2 
and they therefore represent the orders current in the 
English Church from the earliest times down to the 
Reformation. 

A broad distinction existed at first between the 
appointment to the minor orders and the ordination to 
the sacred orders ; while the latter was effected by the 
imposition of hands with prayer, in the case of the 
former there was in the West no imposition of hands,® and 


The 

Mediiev&l 

Service!. 

Early Latin 

Service- 

books. 

The Roman 
and Galli- 
can Rite<i. 


The Minor 
Orders. 


^ Leonine Sacr, pp. 421 and ff. 
Gelasian Sacr. pp. 5 12 and ff. ; 619 
and flf. Gregorian Sacr. pp. 357 and 
fF. Missale Franc, pp. 66 1 and ff. 
OrdineSi viii. and ix. Later services 
are given in the Appendix to the 
Gregorian Sacramentary, pp. 405 
and fF. The Statuta Ecclesice An- 
tiquas a collection of Gallican canons, 
dating from the beginning of the 
Vlth century, gives the only pure 


testimony extant as to the Gallican 
Rites. See Bruns, Caitones, i. 140, 
where it is (as often) wrongly ascribed 
to the fourth Council of Carthage. 
For the whole of this part of the 
subject see Duchesne, Ongincs^ 
ch. X. 

“ See letter of Pope Cornelius in 
Eusebius, H. E. vi. 43. 

3 Compare the statement above, 
p. 650, note 4, 


6S2 


THE ORDINAL 


Mediaval 

Bervicea. 


The Roman 
and 


the Galhcan 
services. 


no solemn prayer, but merely a symbolical ceremony — 
the handing to the candidate of some instrument repre- 
sentative of his function, as an authorization to him to 
exercise that function.^ At Rome for example during 
the Mass ^ at the time of communion the acolyte was 
given a linen bag, the receptacle then in use for the Holy 
Eucharist, and the subdeacon was given a chalice : the 

tradition of the instrument '' appropriate to the office 
constituted the whole ceremony.^ 

In the Gallican rite the minor orders had meanwhile 
been dignified with a much greater service. To each 
candidate, as he received his instrument, a solemn charge 
was given, and this was followed by a bidding of prayer 
and a solemn benediction : in the case of each order 
all the three formulas employed were specially connected 
with the office and grade which was being conferred. At 
a later date these were adopted into the Roman series 
of ordination services ; they ousted the simple old Roman 
rite and thus came to form the service for the minor 
orders in all the later mediaeval Pontificals in England as 
well as elsewhere.^ 

This type of service also, as will be shown later, had 


^ This followed the analogy of 
I civil life. Gore, 170. 

2 Minor orders were conferred at 
any time of the year : but the holy 
orders were restricted to solemn times 
of ordination, and eventually *-0 the 
Ember Days. See above for them, 
P- 332. 

^ For the ‘ clerk ’ or acolyte the 
Bishop ^ porrigit in ulnas eius saccu- 
luni super planetam fit prosternit se 
in terram cum ipso sacculo : et dat ei 
orationetn jrV Intercedentc beata 
et gloriosa semperque virgine Maria 
et beato apostolo Petro, salvet et 
custodiat et protegat te Dominus. 
Amen.’ In the case of the Sub- 


deacon, ^ p 07 ‘riget ei archidiaconus vel 
episcopus calicem sanctum in ulnas 
foras planetam : et se in terra pros- 
iernet et dat ei oraiionem ut supra 
diximusi The prayer thus is com- 
mon to all the minor orders : 
probably it is a later addition to the 
ceremony. Ordo Romanus viii. 
I and 2. Migne. P. Z. i.xxvni. 1000. 
It is not given in the Roman .services 
as prescribed in the Leonine and Gre- 
gorian Sacramentaries. Duchesne, 
Origines, 339. 

^ See p. 295, where a specimen is 
given of the services for admission to 
mirror orders, 



THE ORDINAL 


^53 


an influence on the development of the ordination services 
for the three sacred orders (as the Prayer Book reckons 
them) of Bishops,^ Priests and Deacons. 

When the Gallican rite was confronted with the Roman, 
the question of minor orders offered no difficulty, since 
the very slender Roman rite readily disappeaied in 
favour of the Gallican rites : but in the case of the holy 
orders it was different, since' there was a substantial 
Roman rite in possession of the field : the result was 
that here the two rites coalesced : and thus the ordination 
services of the latter middle ages were in the case of the 
minor orders wholly Gallican, and in the case of the sacred 
orders were the resilU of a fusion of Roman and Gallican 
rites. 

The Roman rite for the ordination to each of the holy 
orders was made up of a series of four items inserted into 
the Mass : — (i) a bidding to prayer, (2) the litany, (3) the 
collect, which corresponded to the bidding and summed 
up the petitions of the Litany,^ (4) the eucharistic prayer 
of consecration said by the Bishop, The candidates had 
previously been presented by the Archdeacon to the 
Bishop and a final opportunity had been given for any 
one to raise objections to their ordination. During the 
actual ceremonies after the Litany they knelt before the 
Bishop for the imposition of hands : when the consecra- 
tory prayer was ended, they saluted the Bishop and other 
clergy, and took their places with the other clergy of their 


Mediaeval 

Servioei. 


The Galli- 
can. super- 
sedes the 
Roman., 


or coalesces. 


The Holy 
Orders. 

The Roman 
Rite. 


^ In medioeval times the episcO' conate among minor orders. See 
pate and priesthood vere popular y Morin, De Sacra Ord. III. i. 2. 26: 

reckoned as one order : and latterly Gore, p. 105, for the first point, 

the subdiaconate was reckoned with ^ The Litany here occupied the 

them among holy orders, thus interval (or most of it) which it .was 

making four minor orders and three customary to leave for private prayer 
holy orders ; but all the Church’s between the bidding and the collect, 
rites and best traditions are in favour See above, p. 523. It included 
of making the episcopate a separate special clauses of intercession for the 
order : and of reckoning the subdia- ordinands. 



654 


THE ORDINAL 


Th9 

Medieval 

Serviodg. 


The Gain- 
can Rite. 


The fusion 
of the two. 


order, each vested in the vestment appropriate to his new 
order. 

The Gallican rite was similar in construction : (i) The 
bishop invited the people’s approval of the candidates, and, 
when they had expressed it by the reply Dignus est^ 
“ He is worthy,” the Bishop said (2) a bidding prayer and 
(3) the eucharistic or consecratory prayer with hand out- 
stretched over the candidate’s head ; but the formulas 
were entirely different from the Roman formulas.^ 
Further there were incorporated into the service as rubric 
the provisions of the Gallican lawbook called the Statuta 
ecclesim antiqiia ^ which laid down the ceremonial of 
ordination : and at the end of the ordination of priests (and 
later of deacons as well) there was added a prayer for the 
consecration of their hands with holy oil and chrism.^ 

The fusion of the Gallican and Roman rites is already 
found in the Gelasian Sacramentary, which is otherwise 
almost entirely Roman, and in the Missale Francorum 
which is mainly Gallican : it must have taken place as 
early as the VHth century, and by the .end of the IXth 
century it had become general. The method of the 
fusion was simple and in one respect was important : the 
Gallican bidding and consecratory prayer, was added 
after the Roman consecratory prayer, and the Gallican 
quotations from the Statuta were prefixed to the service 


^ Except the consecratory prayer 
for the episcopate, where the same 
prayer (in two forms) occurs in both 
uses : one original formula, either 
the Oallican or the Kt>man, has disap- 
peared. Orignm, 361. Possibly it 
IS preserved in the prayer Pater 
sancte^ omnipotem^ dem^ qui per 
DNje. See below, p. 672. 

^ See above, p. 6^r, note i. 

^ This is given m the Gelasian 
Sacr. at the end of the Gallican 
appendix, containing the formulas for 


the minor orders (p. 622), and not 
with the rest of the prayers for the 
priesthood (p. 514): but elsewhere 
it is in its right place, e.g, Missale 
franc. 669 (two formulas) for the 
priesthood : Egbert Pontijdeal (Sur- 
tees Soc- Vol 27), 2X for the dia- 
conate. This MS. is not itself that 
of Archbishop Egliert (766), but is a 
later copy with additions dating from 
the Xth century. 

For the whole of the services, see 
above, pp. 296 and ff. 



THE ORDINAL 


655 


as rubric. In the case of the Deacon, Priest and Bishop MeSJvai 
these prescribed the imposition of hands and in the case 
of the Bishop a further ceremony as well, viz. the holding 
over his head of the gospel-book. The result of the 
incorporation of these provisions was, that at a later 
date the imposition of hands was transferred to this point 
of the service, and thus took place in silence and not in 
connexion with either of the consecratory prayers. 

In course of time further developments took place, 

(i) Formulas were inserted in connexion with the vesting " 
of the candidates in the vestment appropriate to their new 
order.^ (2) The symbolical ceremony of the tradition of 
the instruments,” which had hitherto been the distinctive 
feature of admission to minor orders, was grafted on to 
the ordination services for sacred orders, probably in the 
Xlth century : thus the gospel-book was handed to the 
deacon, with, a charge to take it and read the Gospel : the 
paten and chalice, with hosts and wine prepared ready for 
use, were given to the priest, and he was charged to take 
authority to offer the Holy Sacrifice : similarly to the 
bishop at his consecration there was given the ring and 
pastoral staff, and he was charged to maintain discipline 
and to be sound in the faith. (3) The ceremonial unction 
and consecration of hands was amplified and there was 
added to it an anointing of the head also, drawn no doubt 
from the consecration of Aaron : but this did not survive 
into the later Pontificals except in the case of the 

^ The ninth Roman Ordo shows Pontificals. The formulas which did 
that the stoles in Rome were placed survive were words to be said at the 
upon the * confession ’ the tomb investiture. See pp. 297, 299, 304. 
of S. Peter to hallow them, as is still For the history of these additions, 
done with the pallium. In later see Braun, Die priesterlicjun Ce^ 
times a prayer of hallowing was said wander, pp. 79, 90, no, 148 ; and 
(see e.^-. Egbert Pontifical, p. 16 Die pontificalen Gew'dnder, pp. 55, 

Leofiric Missal, p. 215), but these 85. 
prayers did not survive into the later 



6s6 


TH£. OJtDlNAx. 


The 

Medlseval 

Services. 


The English 
Pontificals. 




Bishop.^ (4) Later still there was added an instruction 
in the duties of each order. 

These represent the main features in the growth of the 
ordination services in mediaeval times : they are common 
to all the English Pontificals, ^ but in other respects the 
books varied slightly from one another even down to the 
time of the Reformation : there was no printed edition of 
the Pontifical, and no uniformity, for each Bishop had his 
own book in MS. and followed such traditions as seemed 
best to him : but the ordination services were substantially 
the same, though differing in arrangement.^ 


Sect. III. — The Ordering of Deacons and Priests, 


The Ordering 
of Deacons 
and Priests. 

The revision 
in the 
Prayer 
Book. 


The following table gives an outline of the Latin 
service in its latest pre-Reformation shape : the old 
Roman and old Q-allican elements are distinguished by 
different type from the later accretions. These latter 
are not inserted always in the same places in the various 
books : the order given here is that of the Sarum 


^ See Mask ell ad loc. and Egherd^ 
pp. 3, 24 : Brit Mus. Cotton MS., 
Claudius A. III. and the Pontificals 
of S. l^unstan and Robert of Jumie- 
ges, Abps. of Canterbury, in Marlene, 
Lib. I. Cap. VIII. Ordo ill. The 
ceremonies of unction were probably 
British in their origin : they are first 
mentioned in the Vlth century by 
Gildas {Epist, 106), with regard to 
the hands. It was only subsequently 
to the IXth century that they were 
adopted at Rome, as Nicholas I. 
witnesses with regard to the hands, 
(Ep. 63, ad Rodulfum Bit., in Migne, 
E.L, cxix. 884=:Gratian, I. XXIII. 
12), and Amalarius with regard to 
the head {De Offic. ii. 14). 

The Surtees Society has printed 
two, those of Abp. Egbert and of 
Abp, Bainbridge : the ktter volume 


contains a list and description of all 
the known MSS. The Exeter Ponti- 
fical of Bp. Lacy was printed in 
1847 IL Barnes ; the Salisbury 
Pontifical was reproduced in laj:ge 
measure in Maskell’s Mommenta 
with a collation of other books. A 
Scottish Pontifical of Bp. de Bern- 
ham was reprinted in 1885 by Chr. 
Wordsworth. 

® E.g. the position of the Litany 
varied : sometimes it was said before 
the admission to minor orders, but 
more commonly, according to Roman 
custom, l>efore the ordination of 
deacons. Similarly different tradi- 
tions were current as to the presen- 
tation of candidates : in some cases 
the candidates for the diaconate and 
priesthood were presented separately 
from the rest. 



THE ORDINAL 


657 


Pontifical as printed by Maskell and reproduced above.^ 
Parallel with the outline of the Latin service is an 
outline of the present Prayer Book services for Deacons 
and Priests, combined as is commonly done in actual 
practice. When the Ordinal was first put out in 1550 
the two services were not parallel in structure : the 
presentation of candidates for the priesthood with the 
Litany following was deferred till after the Gospel, 
instead of preceding the Communion Service, as in the 
case of deacons. The Veiti Creator then preceded the 
Presentation. In 1661 the Presentation and Litany 
were in each case appointed to precede the Communion 
Service : further the Veni Creator was deferred till after 
the examination of the candidates, so that it preceded 
the solemn prayer. Another slight change was also 
made which affected both services : the special prayer 
for the candidates, which in 1550 was appended to the 
Litany, was in 1661 transferred from that position to 
become the Collect in the Holy Communion Service. 
These are the only structural alterations whereby the 
book of 1550 differs from that of 1661. Other variations 
in the successive books will be dealt with later. 


The Ordering 
of Deacons 
and Priests. 


The Pontifical. 

1. [Eucharist begins.] 

2. Presentation and Final En- 

quiry, Orders jointly. 

3. Admission to Minor Orders. 

4. Litany and Special 

Clauses. 


The Prayer Book. 

Presentation and Final Enquiry, 
Orders ^parately. 

Litany and Special Clauses. 

[Eucharist begins.] 

Special Collect for each Order. 


^ See p. 294 where the same dis- 
tinction of type is made, and the sec- 
tions are numbered to correspond 
with this table. See also a table 


giving in full the development of 
the service for the ordination of a 
priest in C. H. S. Tract XLI. Priesl- 
hood in the English Chwxh. 

T7 TI 



658 


THE OREINAL 


The Ordering 

The Pontifical. 

The Prayer Book. 

and Trieste. 

5. Instruction of Deacons in 

Examination and 


their duties. 

Instruction. 


6. Imposition of hands in 
silence. 

Imposition of hands and charge. 


7. Bidding and Collect. 



8. Oonsecratory Prayer. 

9. Vesting with Stole. 



10. Tradition of Gospel Book. 

11. Bidding. 

12. Consecration. 

13.. Vesting in Dalmatic. 

Tradition of Book. 


14. [The Gospel follows.] 

[The Gospel follows.] 


15. Instruction of Priests. 

Instruction of Priests and 
Examination. 

Bidding, Veni Creator and 
Solemn Prayer. 


16. Imposition of hands by 

Imposition of hands and charge, 


Bishop and Priests in 

Accipe spiritum Sanctum. 


silence. 

17. Bidding and Collect. 

1 8. Oonsecratory Prayer. 

(See 26.) 

1 

19. Vesting with Stole and 

Chasuble. 

20. Bidding. 

21. Consecration. 

22. Vc 7 ii Creator. 

23. Blessing and Consecration 

of hands. 



24. Tradition of Instruments. 

Tradition of Bible. 


25. [Offertory to the Commu- 
nion]. 

[Offertory to last Collect.] 


26. Imposition of hands and 

charge, Accipe Spiritum 
Sanctum. 

27. Kiss and Pax. 

28. Special Blessing 

29. Exhortation. 

Solemn Prayers. 


30. [Postcommunion, &c.] 

[Benediction.] 




THE ORDINAL 


659 


The general character of the reform in the Ordinal 
can easily be understood from the comparative table. 

Neither in 1550 nor in’ 1661 had the revisers the ptso/tke' 
advantage of knowing the history of ordination in the 
way in which it is now known. In 1550 they could 
merely look at the Pontifical, as it lay before them, in 
the light of the current theories of the nature of Holy 
Order and in the light of Holy Scripture. Their main The object 
object was clearly set forth in the preface of the English 
Ordinal, viz. to ' continue' in valid succession the three 
orders of the ministry as they had been received ‘ from 
the apostles’ times ’ by episcopal consecration : their andmethodi 
method was to ensure the essentials of ordination as they 
are discernible in the New Testament, viz. 'public prayer 
with imposition of hands ' by the Bishop. Having secured 
this, they had secured all that is essential. But in other 
respects the reform kept close to the old customs. The 
ordination was still to form part of the Holy Communion 
Service : the Litany with special clauses and the Veni 
Creator were retained, as well as a form of tradition of 
instruments. The last was a measure of some 
importance, for according to mediaeval theory this 
ceremony was held to be the essential feature of 
ordination : it had been so defined by Eugenius IV. in 
1439,^ and the theory to a considerable extent held the 
field in Roman theology until the XVIIth century, when 
the ceremony was proved to be only an innovation made 

^ In his decree addressed to the Ar- fined, he continues: ‘ Forma sacerdo- 
menians at the Council of Florence, tii talis est ‘ * Accipe potestatem offer- 
‘ Sextum sacramentum est ordinis, endi sacrificium in ecclesia pro vivis 
cuius materia est illud per cuius tradi- et mortuis : in nomine, &c.” ' ibid. 
tionem confertur ordo : sicut presby- This pefinition was promulgated by 
tcratus traditur per calicis cum vino Pole in the Marian times (iSS^) 
et paten0c cum pane porrectionem. the current doctrine. See Wilkins, 

Diaconatus vero per libri evangeli- Cone. IV. 121. The language is 
orum dationem.’ Harduin. IX. 44O; borrowed from Aquinas, Ex^ositio 
The ^ matter ’ having been thus de- in articulos fidei. 


U U 2 



66o 


THE ORDINAL 


Tli» Orderins 
of Doacons 
and Prietttg. 


TmposHion 
of httnds. 


Hoiu yhf 
radical . 


in the Xth century, and the theory was seen to be un- 
tenable.^ The Revisers of 1549 therefore while securing 
the real essentials, viz. prayer and imposition of hands, 
were careful also to retain the tradition of instruments 
and not go against the current scholastic theories. 

Another point of special interest is their treatment of 
the imposition of hands : it has been already shown how 
in mediaeval times this had been transferred from its 
proper place and was no longer done in connexion with 
the great central prayers, but was done in silence at an 
earlier point in the service. In the ordination of priests 
there had been added to the Latin service at a late 
period a second imposition of hands accompanied by 
the charge ^Receive the Holy Ghost' (^Accipe Spirittim 
Sanctum &c.) based on S. John xx. 22. The revisers 
restored the imposition of hands to its central position 
and accompanied it with the solemn words of a charge 
to the candidates authorizing them in their new order. 
In the ordination to the priesthood they brought 
together the two impositions of hands from the 
beginning and the end of the service into one central 
place, and took, as the words of the solemn charge 
accompanying it, the biblical formula already in use, 

‘ Receive the Holy Ghost Stc.' This action was very 
significant : it had the effect of bringing out the 
essentials, of ordination, and concentrating into one brief 
moment the true significance of the whole service, ^ 
which was much less clear in the complex Latin rite, 
with its clumsy fusion of two original uses, overlaid with 
subsequent accretions. 

At the same time those who are familiar with the 

^ Morin begins his third book by ® See the Responsio of the English 
disproving this theory. See Gore Archbishops [Sapius Officio)^ p. 32. 



THE ORDINAL 


66i 


old services will regret that the revisers abandoned the 
great consecratory prayer prefaced by the solemn 
bidding, the salutation and the Sursum Corda. The 
prayers themselves were fine, and there was nothing in 
them to which exception could be taken : and further it 
is now seen that the use of such a type of prayer as the 
central point of the service is a characteristic deep- 
rooted in the ancient services ; such a prayer is in fact 
the central feature not only of the Liturgy proper, where 
it has been retained by us, but of other services such as 
Baptism, Ordination, where it has been lost, not to 
mention other ancient services, such as The Consecration 
of a Church, Churchyard or Altar, The Profession of 
Nuns, The Blessing of Abbat or Abbess, &c., — services 
not known to the Prayer Book, but of which again this 
type of eucharistic prayer is the central feature. Such 
prayers were abandoned, no doubt, because of the wish 
to shorten, simplify and compress the ordination, coupled 
with the belief, generally held at the time, that it was 
the imperative formulas rather than the prayers, which 
were the crucial parts of the service.^ 

Such results as the'se, which the comparative study of 
Service-books in modern days has brought out, were not 
present to the mind of the Revisers : on the other hand, 
there were present the results of other inquiries and 
questionings current at the time, and these have left 
their mark upon the Ordinal. 

First there was a great desire to recover a wider and 
truer view of the functions of the ministry, to include 
the pastoral and prophetical side of the office as well as 
the specially sacerdotal side. Again it was felt very 
necessary, especially in such times of change, that 
candidates should be ^ first called, tried, examined, and^ 
^ ResponslOy p. 32. 


The Crderlxic 
of Deacoag 
and Prlegti. 


Infi-uence of 
the affairs of 
the twu. 



662 


THE ORDINAL 


The Ordering 
of Deacons 
and Priests. 

The instruc- 
tions andex- 
cLvtinations. 


The present 
tervice. 


Preface, 


known to have such qualities as were requisite.' ^ It 
was for such reasons as these, that there were introduced 
into the services the instructions and the examinations. 
Neither of them were new features, for of late the 
Pontificals had included a brief description of the 
functions of each order : and an examination of the 
ordinand in the course of the service had long been a 
regular feature in the consecration of a bishop ^ and an 
occasional feature in the ordination of priests : ^ but 
both of these features assumed quite new proportions. 

Already in Germany these desires had found practical 
expression in Lutheran schemes and services,^ and the 
Revisers had before them a draft of Ordination Services 
drawn up by Martin Bucer probably for their special 
benefit. While they rejected Bucer's doctrinal stand- 
point, they accepted much of his plan, and drew largely 
upon him for the exhortations and examinations. 

After this general description of the objects of the 
Revisers, which shows that they were in the main 
conservative, though not unwilling to give a fuller 
expression than had been customary to the needs and 
wishes of their time, it will be well to turn to the present 
service, and note in order the detailed points which call 
for notice, either (i) because they exemplify these 
general principles, or (ii) because they underwent re- 
vision in the successive changes from 1550 to 1661. 

The Preface defines the purpose of the whole Ordinal : 
it went through some modification of language in 1661 ; 
(i) to make more abundantly clear the difference 
between the Ministry of the Church and the Ministries 
of the various sects, which had usurped its place under 

^ Preface to Ordinal. * Of the appointing and instituting of 

^ See below, p. 670. pastors,’ fol. ccxxin. and ff : where 

* See note on p. 664. similar wishes are expressed. 

♦ See Hermann’s ConsHltation^ 



THE ORDINAL 

the Commonwealth: (ii) .to raise the age for the 
diaconate from twenty-one to twenty-three : ^ (iii) to 
prescribe that ordinations should normally take place at 
the Ember Seasons in accordance with Canon xxxi.^ 
The opening rubrics of the Ordering of Deacons have 
been altered as regards the dress of candidates : in 1550 
it was ordered that they should be in albs, this order was 
omitted in ^nd when the rubrical directions were 
made more ample in 1661 it was provided that they 
should be ‘ decently habited.’ Similar changes were 
made elsewhere in 1552 to agree with the lower standard 
then prescribed for the ornaments of the minister. 
The Sermon, Presentation, and Litany follow the line 
of the Latin service, but the final ‘ Si quis ’ inquiry, in 
the case of the priests, follows closely the service drafted 
by Bucer in 1549 for Ordination : * the transference of 
the prayer after the Litany to form the Collect at the 
Eucharist has been already noticed, but the change of 
the word ‘ congregation ’ into ‘ church ’ may also be noted 
as it falls into line with similar changes made elsewhere 
in the book. The Oath of Supremacy has taken various 
shapes : * it now is taken before the service * in a very 

^ The ap^e for orders has varied canonica examinatione, deprehendi- 
p;reatly at different times and places, mus eos - . . esse ad hunc functionem 
See Blunt loc. Martene, I. viii. 3. legitime et vocatos et probatos. Si 

2 For the ancient rules see Mar- autem adhuc quisque vestrum sciat 
tene, I. viii. 4. eos aliquo teneri vel vitio vel crimine, 

^ See above, p. 62. This was first propter quod ad hoc sanctum munus 
printed in 1577, among his Script a ordinare eos non conveniat, eiim in 
An^Ucana^ pp. 238-259, under the Domino hortamur, si charam habeat 
title, De ordtnatiom Ugitiina mmis- gloriam Christi et ecclesise Christ! 
trorum ecchsicB revocanda. salutem et honorem, ut id modo in- 

The form there used is as follows : dicet vel uni ex nostris vel palam 
* Finita cvangelica hetione .... prout ei videatur, ne alienis et se et 
viox primarius ordinator advocatis nos peccatis involvat.’ Ibid. p. 256. 
ordinandis ad memam donnm vel in ^ For Hooper’s trouble about the 
alium locum . . . dicit pop%tlo: Enhi form prescribed in 1549 see above, 
sunt quos ad sacrum ecclesise minis* p. 61. 

terium proposuimus,- adjuvante Do* ^ By the Clerical Subscription Act 
mino, ordinare, Nam facta Qpruip of 1865. 


663 


The Ordering 
oi Deacoxu 
and Priests. 


Influence of 
Bucer' s 
Draft. 



664 


THE ORDINAL 


tie Ordering 
Df Beacons 
.nd Priests. 


simple form. The Epistles and Gospels in each of the 
services are proper to the occasion. Some of them 
were suggested by Bucer’s draft, as were also the 
psalms appointed in 1550 for the Introlt in the Order- 
ing of priests.^ Still more noticeable is the influence of 
that form upon the Examinations of the three orders 
in the Ordinal. Bucer made practically no distinction 
in the service for the three nominal grades of ministry 
which he recognised, ^ so that his draft is only a single 
service : but the influence of it may be traced in each 
of the three examinations in the English Ordinal.^ 

It is also conspicuous in the Bishop’s exhortation 
preliminary to the examination of the candidates for 
priesthood,^ and in the prayer which follows upon 


^ Ibid, p. 255. 

2 ‘ Cum aiitem tres ordines sunt 
presbyterorum et curatorum ecdesijE 
. . . . ita ordinatio quoque attempera- 
tur lit, cum ordinetur aliqiiis, super- 
intendens, id est episcopus, omnia 
aliquanto plenius et gravius gerantur 
et perficiantur quam cum ordinatur 
presbyter secundi ordinis vel tercii. 
Ita etiam fit nonnuUum discrimen 
inler ordinationem presbyterorum 
secundi et tercii ordinis,’ Jhid, p. 
259 and cp. p. 238. 

The eight questions in ‘The 
Ordering of Priests’ lie closest to 
Bacer’s questions : the phraseology 
is modified, but the general scheme 
and method is followed ; the ninth 
and last of Bucer’s questions, exact- 
ing a promise from the ordinand that 
he will not desert his church except 
in re.sponse to a legitimate call, has 
no equivalent in the English service. 

* After the ‘ Si quis ’ follows this 
exhortation : 

‘Audistis fratres et in canonied 
veslri examinatione et nunc in con- 
rione atque in rccitatis .sacris lectioni- 
bus apostolicis et evangelicis, quantae 
sit dignitatis et molis munus hoc ad 
(piod cstis acccssili ct nunc in nomine 


Domini nostri Jesu Christi solem- 
niter instituendi. Hortamur ergo in 
Domino vos et obtestamur per Domi- 
num nostrum Jesum Christum, 
memores sitis in quantum vos ipse 
Filius Dei dignitatem evehat, ut 
illud ipsum munus administretis ad 
quod ipse in hunc mundum venit, et 
mortem acerbissimam obiit, cuique 
regni dignitatem postposuit. Vocavit 
enim vos et nunc instituct vos uti 
oves ejus et disperses in hoc perdito 
nmndo fiilios Dei quxratis ipsique 
in mternum salvandos adducatis. 
Cogitate item continenter quanlus 
sit thesaurus qui vobis committitur. 
Oves enim Chri.sti sunt quas ille 
pretio animoe sure sibi comparavit, 
Spon.sa ejus et corpus est ecclesia cui 
debetis ministrare et ad vitam seter- 
nam [Padducere], qum si aliqua vestra 
culpa accipiat injuriam ant damnum, 
agnoscitis (juanto vos scelere obliga- 
turi sitis et quam horrendum vobis 
supplicium ip.si adducturi. Fostremo 
volvite semper animis vestris et quis 
finis sit ac terminus liujus vestri 
ministcrii erga hos fidei vestrte com- 
mendatos filios Dei, sponsam et cor- 
pus Christi. Nam antea de niilld 
vobis est cogitandum remissione 



THE ORDINAL 


665 


But here the similarity ends, and when the more 
crucial parts of the service are reached there is no 
sign of Bucer’s influence. 


The Ordering 
of Beacom 
and Priests. 


solicitudinis, curse et operse vestrse, 
quam omnes eos, qui vestrse curse 
sunt commendati, adduxeritis ad- 
ministratione doctrinse et disciplinse 
Christ!, vitaeque vestrse exemplis, ad 
earn fidei et agnitionis Filii Dei uni- 
tatem et perfectionem, ad eamque 
mensuram plense adultse aelatis 
Christi, ut nullus omnino vel errori 
in religione, vel vitio in vita, locus 
apud quemquam detur. 

Cum itaque sit munus vestrum 
tantse simul et excellentise et digni- 
tatis et molis atque difEcultatis, 
videtis quanta oporteat vos et cura 
et solicitudine in illud incumbere ut 
et gratos vos ei Domino praestetis, 
qui tanto vos honore afBcit tantam- 
que vobis confer! dignitatem, et nul- 
lum Yobis ipsis et ecclesise ejus dam- 
num detis. Jam autem nihil potestis 
hujus ex vobis cogitare, omnis hscc 
facultas a solo Deo datur ; quanto- 
pere ergo pro bono Spiritu ejus orare 
vos sit necesse cernitis. Cumque 
nulla alia re tantum humanoe salutis 
opus, quod vobis imponitur, possitis 
perficere, quam doctrina et exhorta- 
tione ex divinis Scripturis deprompta 
et vita huic doctrinse respondente, 
agnoscitis quanto etiam studio incum- 
bere vos oporteat legendis et perdis- 
ccndis D. scripturis meditandis 
quoque et formandis moribus cum 
veetris turn vestrorum ad earundem 
scripturarum regulam. Et hac ipsa 
de causa quam procul etiam a vobis 
omnia mundi negocia et studia sub- 
movenda perspicitis. 

Haec vero omnia confidimus vos 
diu multumque et religiose ante cogi- 
tasse considerasse probeque ponder- 
asse, atque ita vocationi Domini ad 
hoc munus obsequi, ejus confisos 
ope, sic decrevisse, ut velitis hoc 
unum totis viribus agere, cunclasque 
hue curas et cogitationes vestras con- 
ferre, ut et Spiritum Sanctum facul- 
tatem c^elestem munus vestrum 


sancte et salubriter obeundi a Patre 
Domini nostri Jesu Christi per 
hunc unum mediatorem et propitia- 
torem nostrum indesinenter oretis et 
jugi vos ac religiosa D. scripturarum 
lectione et excussione ad hoc ipsum 
ministerium vestrum indies amplius 
instruatis et corroboretis : et vitam 
quoque vestram atque vestrorum sic 
laboretis quotidie sanctificare et ad 
Christi doctrinam conformare, ut 
salutaria gregis Domini exemplaria 
vos et vestros prmstetis. Et quo in 
ista omnia possitis et liberioribus 
animis atque fmlicius etiam incum- 
bere omnes hujus saeculi curas et 
negocia longe a vobis rejiciatis, sicut 
haec omnia in examinatione vestra 
freti Dei auxilio promisistis. Ut vero 
et proesens Christi ecclesia de his 
mentera et voluntatem vestram quo- 
que intelligat, et vos hoc vestra pro- 
missio etiam ecclesise facta magis ad 
officiiim sollicitet, respondebitis clara 
voce ad ea quse de his ipsis officiis 
vestris vos ecclesise nomine inter- 
rogabimus.’ Jhid. 256. 

^ Post haec juhetur etiajn ecclesia 
eadem orare (pro) ordinandis in 
sileniio, hisque precibus datur justum 
spacium, quo Jinito subjicit 'bri- 
marius ordma/or. 

Dominus vobiscum. 

Oremus. Deus omnipotens. Pater 
Domini notri Jesu Christi, gratias 
agimus Tuae divinae majestati etim* 
mensae in nos charitati et benignitati 
per hunc ipsum Filium Tuum Domi- 
num et Redemptorem nostrum quod 
eum donasti nobis et Redemptorem 
et ductorem ad vitam beatam et 
sempiternam. Et voluisti ut postquam 
nostrum morte sua redemptionem 
perfecisset et ad dexteram tuam 
in coelis consedisset instaurator 
omnium qu^e sunt in coelo et in terra 
daret nobis miseris et perditis homini- 
bus, mitteretque, sicut tu eum misisti, 
Apostolos Prophetas Evangelistas 



666 


THE ORDINAL 


Th« Ordering 
of Deacoiu 
and Priests. 


Tke impera- 
tive formu- 
las. 


In the Ordering of priests the Veni Creator follows 
the examination and precedes the prayer, and thus is 
placed in between two Bucerian sections, having been 
moved there from the beginning of the service in i66i. 
At the same time an alternative translation of the 
hymn was given, drawn from the collection of Private 
Devotions made by Bishop Cosin, which has already 
been noticed as influencing that revision : ^ and the 
older version was retouched. 

The two formulas in the Ordering of Deacons for 
the imposition of hands and tradition of the New 
Testament call for no further comment : but with 
regard to the two corresponding formulas in the ordina- 
tion of priests, it is to be noted that a change of some 
interest has been made in the wording of the charge 
based upon S. John xx. 22. In 1550 it was taken in 


Doctores et Pastores, quomm minis- 
terio disperses in mundo filios tuos 
ipse ad te colligeret, eosque te eis, in 
semetipso inanifestato, tibi ad per- 
petuam laudum nominis sancti tui 
regigneret et renovaret. Inter qiios 
placuit misericordine turn et nos tibi 
per eundem filium tuum et eodem 
sancto eius ministerio adduci et re- 
generari, haneque ex nobis, ut nunc 
adest coram te in tuo sancto cons- 
pectu,- constitui ecclesiam. Pro his 
itaque tantis tarn ineffabilibus jnternse 
bonitatis tuce beneficiis turn etiam pro 
eo quod prsesentes famulos tuos ad 
idem salutis humanse niinisterium 
vocare et nobis ad id ordinandos 
ofFerre es dignatus, quantas possu- 
mus agimus gratias teque laudamus 
et^ adoramus. Atque per eundem 
filium tuum supplices te rogamus et 
precamur ut Sanctum Spiritum tuum 
in nomine Filii tui opulente in hos 
ipsos tuos ministros efFundas, eoque 
semper eos doceas et guberncs, quo 
tuo popiilo gregi boni pastoris nostri 
filii tui ministerium suum 0t fidelit^r 


et utiliter prrestent : ac eo quam 
plurimos glorise turn quotidie acldu- 
cant: eosque quos adduxerint ad 
omnem tuam sanctam voluntattm 
indies perfectius instituant et con- 
forment. Da quoque illis omnibus, 
quorum saluti vis istos ministrare, 
animos verbi tui capaces. Atque 
nobis omnibus hie et ubique nomen 
tuum invocantibus gralos nostros 
tibi ^ semper pneslare pro his et 
omnibus aliis beneficiis ejus : sicque 
quotidie in cognitione el fide tui 
et filii tui proficere per Spiritum 
Sanctum tuum, ut per hos ministros 
tuos et eos, quibus nos dare ministros 
voluisti, nosque omnes, nomen sanc- 
tum tuum semper amplius glorifice- 
tur et beatum regnum filii tui latius 
propagetur, potentiusque quocumque 
pervenerit obtineat. Per evmdem 
filium tuum Dominum nostrum 
Jesum Christum, Qui tecum vivit et 
regnat in imitate ejusdem Spiritus 
Sancti per omnia ssecula steculorum, 
Amen.’ Jbtd. p. 258. 

> Above, pp. 337, 343, 



THE ORDINAL 


667 


its simple scriptural shape direct from the Latin rite, 
thus : ‘ Receive the Holy Ghost : whose sins, &c.,’ />., 
the passage descriptive of the priesthood : only there 
was added to the original clause, the second clause now 
in use, ‘ Be thou a faithful dispenser, &c.' ^ A similar 
formula was at the same time adopted in the consecra- 
tion of bishops, ‘ Take the Holy Ghost : and remember 
that thou stir up, &c.,’ z>., the passage from 2 S. Tim. i. 
6, 7, which is descriptive of the work of a bishop. 
These very similar formulas were fastened on by the 
Puritans as an argument that no distinction was drawn 
by the Church between the episcopate and the priest- 
hood. The plea was most insecure, as in reality the 
scriptural texts sufficiently made clear that in one case 
the reference was to the episcopate, and in the other to 
the priesthood. But to make the differentiation more 
abundantly clear these formulas were expanded in 1661, 
and there was introduced a definite mention of the 
particular ' office and work ’ ‘ now committed by imposi- 
tion of hands.’ ^ 

The tradition of instruments in the case of the 


The Ordering 
of Deacoui 
and Prieftt*. 


^ The reference here to Acts vi. 4 
still more clearly defines .the mean- 
ing of the formula as intended for 
the priesthood in contradistinction 
to the diaconate, while the idea of 
stewardship accords with S. Luke xii. 
42, and I Cor. iv. i. 

In the American book an alterna- 
tive is provided. ' Take thou autho- 
rity to execute the 'office of priest .... 
hands. And be thou a faithful,’ &c. 

‘ Post hanc precem primarius or- 
dinator cum presbyteris pra&smtL 
bus imponit iisy qui ordinantur, in 
genua sua •drocumbentibus^ manus et 
dicit. 

‘Manns Dei omnipotentis Tatris 
Filii et Spiritus Sancti sit super y os, 
protegat et gubernet vos, ut eatis et 


fructum vestro ministerio quampluri- 
mum afferatis, isque maneat in vitam 
seternam. Amen.’ 

^ Objectionshave also been raised to 
these two formulas from the Romanist 
side, on the ground that it is essential 
that in the form of ordination the 
order conferred should be clearly 
determined : and it is no doubt true 
that some such determination is 
needed, so as to make clear what 
is being done : but it is not necessary 
that this should be done simultane- 
ously with the imposition of hands : 
it is not so in the Roman rite, and 
the old ordination prayers are not all 
explicit on the point. There are 
plenty of passages all through the 
English Service which determine the 



668 


THE ORDINAL 


The Ordering 
of Deacons 
and Priests. 

The porrec- 
iion of in.' 
strumenis. 


CerernoHies 

abolished. 


The relic of 
Coiicelebra- 
tion. 


deacon followed closely the Latin rite : in the case of 
the priest there was a change : instead of the chalice 
and paten prepared for use, he was given in 1550 the 
Bible in one hand and the chalice in the other : in 1552 
the latter was omitted. The formula expressed his 
authorisation to do the work of a priest ' by administering 
the Holy Sacraments,' ?>., in less narrow terms than the 
Latin formula, which only authorised him to say Mass.’- 

The other ceremonies of the Latin rite disappeared, 
such as the anointing of hands and the vesting, and in 
their place there were provided solemn prayers for each 
order, to be said immediately before the close of the 
Communion Service,^ where formerly there had been 
lately added to the Pontifical the second imposition of 
hands with a Benediction and a final charge. 

The rubrical direction that the newly ordained priests 
' shall remain in the same place where hands zvere laid 
upon them until such time as they have received the Com- 
munion ’ continues the custom of the Latin rite, but the 
actual wording seems to be drawn from Bucer’s draft.^ 


order which is being conferred, and hood in the English Churchy pp. 42 
no possible room is left for doubt on and ff. Responsio,, p. 19. 
the point. See Priesthood in Engl: ^ * After the last collect and imnir- 

Ch: pp. 40, 41. Responsio, p. 23. dial ely before the Benediction.'' The 

1 Another Roman objection has phrase is important, because it im- 
befen raised here on the ground that plies, what is not elsewhere stated, 
it is necessary that the formula, if it that one or more post-communion 
fails to rnention priesthood, must collects are said normally at the 
^ allude to it as being the power of Eucharist after the Gloria in Excelsis 
offering sacrifice. But it is clear and before the Blessing. Cp. the 
that this is not necessary ; for the similar rubric prescribing two prayers 
oldest ordination prayers, such as ^ for the last collect ’ in the Consecra- 
those of the Hippolytean Canons tion of Bishops. See above, p. 498. 
and of Serapion, have no such ex- ^ Contrast the form in Bucer’s draft, 
plicit mention of offering sacrifice : * Eis Jinitis^ canit ecclesia Symholum 
and it may be further replied (i) that fidei et proceditur ad communionem 
such mention was not originally qtiam ordinati una sumant : qui 
part of the Roman rite : and (ii) etiam^ dum communionem sumpse- 
that such powers are included as a rini, in eo loco manent ubi impositm 
matter of fact in the general phrase eis mams suntl Buccr, p. 259. 
of the English formula. See Priest- 



THE ORDINAL 


669 


The custom has its ropts far back in the history, and 
represents a survival of the old custom of the priests 
joining with the Bishop as concelebrants.^ 


Th6 OrdeHng 
of Deacons 
and. Priests. 


Sect. IV. — The Consecration of Bishops. 


The general features of the history of this service are 
the same as those of the previous services, and have 
been described with them : there was the same fusion 
of Gallican and Roman rites, the same transference of 
the imposition of hands to the silent Gallican ceremony 
prescribed by the Statuta Antiqua : and further in this 
case the laying of the gospel-book on the head of the 
elect at his benediction: the same addition of further 
ceremonies, in this case the tradition of Pastoral Staff, 
Ring, and, at a later date, of Mitre and Gospel Book, 
and the putting on of the Gloves ; the same enlarge- 
ment of the ceremonies of unction including the anoint- 
ing of the head as well as of the hands. But it is 
noticeable that the fusion of the two rites was less 


Consecration 
of Bishops, 


Similarity 
and contrast 
to the pre- 
ceding. 


systematic: in many Pontificals the* silence at the 
Gallican imposition of hands and of the gospel-book 


^ In describing the position of the 
newly ordained, after the ceremony 
of ordination is completed, the most 
ancient Roman Ordines show that 
they stood with the rest of the priests 
and took their part in the service : 
this meant at that date, that they 
held each one his paten with two 
hosts and joined with the Bishop, 
consecrating as he consecrated. The 
tradition that they should share in 
the consecration was kept up in the 
later middle ages, even after the 
practice had^ been given up of the 
priests joining habitually in the 
consecration with the Bishop : the 
question was much discussed as to 
whether there could be several 
consecrators with only one host as 


had come to be the case : (see e.^. 
S. Thomas, Stimnia III. 82. 2.) bui 
it was decided in the affirmative and 
the custom was accepted and 
universally aised (as it is to this day 
in the Roman Pontifical), though it 
was not explicitly required in the 
English Pontificals. Thus the posi- 
tion of the newly ordained in standing 
before the altar throughout the con- 
secration is a relic of the former 
custom of the priests participating 
in the Eucharistic consecration 
effected by the bishop as principal 
celebrant. See Morin, III. viii. on 
the question of concelebration and its 
survival at the ordination of priests 
and bishops. Also Georgi, De Litur- 
gia Rom. Pont. iii. i. 



670 


THE ORDINAL 


Consdcration 
of BUhops. 


The exami' 
nation. 


was broken at a late date by the addition of the words 
‘ Receive the Holy Ghost’ (Accipe Spiritum Sanctum) or 
by the singing of the Ve7n Creator at this point. It is 
noticeable also that there was great variety of use in the 
English Pontificals with regar4 to the additional and 
later ceremonies, their order and contents.^ 

But there is one special feature which distinguished 
the service of the consecration of a bishop from the 
other services, viz., the long and minute examination 
with which the service opened. The importance of the 
episcopal office made it necessary that additional pre- 
cautions should be taken, both to ascertain and to assure 
the people of his worthiness to be consecrated. Thus, 
while the testing of candidates for other orders came to 
be less and less connected with the ordination, the tesb 
ing of the bishop elect became more and more formally 
a part of the service. His election and the public con- 
firmation of his election represent the legal and con- 
stitutional side of his appointment, while the testing in 
the service represents the theological and spiritual side.^ 
The form which is found in the later pontificals seems to 
have taken shape as early as the IXth centur}",^ but it 
was freely adapted in different ways in different books. 

^ A comparative study of a number gives two services one called Roman 
of the later English Pontificals shows and the other called Anglican, 
that the service practically fell into agreeing in the main but differing in 
two divisions : the first comprising detail. 

the fused Gallican and Roman Rites ^ Regulations for the whole are 
as found in the earlier English found in the early Roman Ordo, 
books: in this division the amount VIII. ii. (Migne, LXXVin. looi). 
of variation is small : the second The form of examination begin- 
comprisin^ the ceremonies of unction ning Antiqua sanctorum Patrum is 
and tradition of instruments of which in the Gregorian Sacramentary of 
only some small beginnings are to be the Vatican library published by 
seen in the earlier English books : Rocca in 1605 and reprinted in 
in this the variation is extremely S. Gregory’s Works (see also Morin, 
lar^e. ‘ pt. II. Ordo, 5.) and in Radbod’s 

Clifford’s Pontifical at Corpus Pontifical (Martene, I. viii. Ordo, vi.) 
Christi Coll. Cambridge (MS. 79) both of the IXth century. 



THE ORDINAL 


671 


The following table gives an outline of the service in 
its most fully developed English form, and parallel 
with it an outline of the service of the Prayer Book. 
The bracketed items are those which are least common. 
The fusion of rites is, as before, expressed by differences 
of type.^ 

Pontifical. 


r. Examination. 

2. Eucharist up to Collect. 

[3. Instruction.] 

4. Bidding. 

5. Litany. 

6 . Imposition of hands and 

Gospel Book. 

[7. Veni CretiiorJl 

8 . Collect. 

9. First Consecratory 

Prayer. 

10. Unction of head, 
ir. Second Consecratory 
Prayer. 

12. Third Consecratory 
Prayer with out- 
stretched hands.] 

[13. Sevenfold Blessing.] 

14. Unction of head and hands 

(^) (^) (^) w 

[15. Putting on of the Gloves.] 

16. Tradition of Pastoral Staff 

(^) W 

17. Tradition of Ring {a) {b) 
{18. Of Mitre. (a){b).] 

[19. Of gospel-book.] 

20. Eucharist to the end. 


Prayer Book. 
Eucharist up to Creed. 

Presentation and Oaths. 


Litany and Prayer. 
Examination. 


Vem Creator. 


Prayer. 

Imposition of hands and charge. 


Tradition of Bible and Charge. 
Eucharist to last Collect. 
Prayer. 

Blessing. 


^ Cp. the service as printed above, p. 301.. 


ConsecraticQ 
of BishopB 

The 'revi- 
sion. 



672 


Ooiis«cratlon 
of BlRhops. 

The old re- 
dundancies 


curtailed. 


Changes in. 
the later 
looks. 


‘ THE ORDlJStAL 

It is at once obvious that there is a great deal of 
reduplication in the service. Besides 9, the old Roman 
consecratory prayer, there are two other prayers in the 
same solemn form, viz. ii, which is in the ancient style, 
but does not occur in the older English Pontificals, and 
12, which is very possibly the old Gallican consecration 
prayer, surviving in English pontificals,^ though not in 
the Gallican-Roman services such as those of the 
Gelasian Sacramentary and the Missale Francorum. 
Again, the ceremonies of unction (10 and 14) are 
repeated several times over in the Salisbury Pontifi- 
cal, from which this service is taken, though other 
Pontificals have generally only one or two of the 
alternatives. 

In face of this reduplication and this multiplication 
of ceremonies it is natural to find that the revision made 
in the Prayer Book aimed at greater simplicity. The 
principles were those stated above. The examination 
was already there in the service, and did not need to be- 
added : the solemn prayer, imperative formula ^ and 
imposition of hands were again made the central feature 
of the service, followed by a tradition of instruments. 
In the First Prayer Book this ceremony took a double 
shape ; first. The Archbishop shall lay the Bible upon his 
neck, saying ' Give heed unto reading,' &c. ; secondly, 
Then shall the Archbishop put into his hand the pastoral 
staff, saying ‘ Be to the flock of Christ a shepherd,' &c. 
These were combined, substantially in their present form, 
in 1552. At the same time the rule as to the vestments 
prescribed in 1550 was omitted:^ so when mention of 

^ IL is in thcDimstan, Jumieges, s But the transference of the prayer 
Leofnc and later Pontificals. Pos- after the Litany, to be the Collect at 
sibly vice versa, 9 is CalUcan and 12 the Eucharist, effected in the other 
Roman : see p. 654, note i. two services, was not effected here. 

^ See above, pp. 660, 661. 



THE ORDINAL 


^73 


the surplices and copes with pastoral staves as the 
ornaments of the bishops and the elect was gone, there 
was no rule given as to the dress of any of the persons 
until the present directions were inserted in i66i. 
Beyond the addition of another question to the 
examination and the alteration, already described, of 
the formula ‘Take the floly Ghost', the other changes 
then made were not of great magnitude. 


Consecration 
of Sisliops. 



CHAPTER XVIL 


EPILOGUE. 




Representa- 
tive ckarac- 
Ur of 
Prayer 
Book' 


In the foregoing chapters it has been necessary to pass 
very rapidly over great tracts of history, partly con- 
cerned with the Prayer Book as a whole, and partly 
concerned with the individual rites which it contains; 
consequently very little attempt has been made to 
discuss the broad questions involved or the general 
principles which appear in the course of the history. 
But in conclusion a sliprf chapter must be devoted to 
calling attention to some of the main features of the 
history, and of their bearing upon the interpretation of 
the Prayer Book. 

Perhaps the most prominent feature of all is the 
representative character of the Book : it has drawn 
from many sources : apart from the Bible, the old 
traditional Latin services of the English Church have 
provided by far the greater part of the contents : this is 
not merely true of actual bulk, but it is still more 
markedly true of the whole spirit and method of the 
Prayer Book ; it has drawn also from other sources — 
Greek, Galilean, Lutheran and Swiss, in their measure : 
but nowhere is the Catholic temper of the Book better 
shown than in the treatment of the matter which is 



EPILOGUE, 


675 


adopted from i6th century sources, such as The Con- 
sultation or the suggestions of* Bucer ; and even when 
the borrowing has been most extensive, there are still 
the clear signs of careful editing, and the excision of 
what might sound out of tune with the old devotional 
temper preserved in the traditional prayers of the 
Church.^ 

While thus the Prayer Book has combined ‘things 
new and old,' it has also been comprehensive in another 
sense: it has attempted, and to a large extent been 
enabled, to combine together in common worship 
schools of thought, which, while united upon the funda- 
mentals of the faith, differ, and even differ widely, on 
matters of theological opinion. This is ho fortuitous 
result of the play of events, but was clearly the de- 
liberate purpose alike of the original compilers of the 
Prayer Book, and of the Revisers who at the various 
stages carried on their work. It was no small testimony 
to the excellence of the First Prayer Book that it 
won acceptance and even some measure of approval 
from the leaders of the Old Learning.^ In 1552 the 
object of the "revision was to comprehend the opposite 
extreme, and the insertion of the Black Rubric shows 
how the State was anxious to outstrip the Church in 
comprehensiveness, and even make room for thc^e who 
were really contending for views which were antagonistic 
to the Catholic Faith.^ When the choice had to be 
made at the opening of Elizabeth's reign between the: 
two Edwardine Books, it was a choice between two 
different forms of comprehension: but even when it' 
was seen that the Second Book would command more 
support in the country than the First, it was not adopted 

’ ^ Far instances of such care see ^ See p. 49. j 

«tbove, pp. 368, 488, 662-667. ® See p. 83. 


Epilogue. 


and comfre* 
hensive, 


X X 2 



676 


EPILOGUE. 


Epilogue. 


6ui not com- 
iiroviising^. 


without further attempts made to comprehend those 
who would like it least, e.g,^ by the omission of the 
Black Rubric and the petition against the Pope, and by 
the addition of the Ornaments Rubric.^ 

The Conferences at Hampton Court and at the Savoy 
were still more obviously designed to facilitate compre- 
hensiveness : it is true that they failed to a great extent 
in reconciling the malcontents, but this circumstance 
also is illuminating: for the failure shows clearly the 
limits that must be set to comprehensiveness : and these 
too must be recognised. Compromise is an attractive 
way of dealing with difficult situations ; but very rapidly 
compromise becomes compromising. The Church had 
to show that it would allow liberty of opinion and 
diversity of view and use, so far as such liberty and 
diversity did not prove dangerous : but also to show 
that it could draw a definite line of limitation, and 
refuse such compromises as. would be derogatory either 
to the Catholic faith or to liturgical order and decency. 
Room could be made for considerable divergency of 
opinion, even on matters of so much importance as 
sacramental doctrine, so long as the minimum teaching 
of the Church as to the reality and efficacy of its sacra- 
ments was not denied ^ ; ambiguous phraseology might 
(within the same limits) cover a good deal of divergence,^ 
but no toleration could be extended to attempts to 
tamper with the faith and discipline of the Church. 
Thus attacks upon the faith, such as those continually 
made in the interests of arians and deists, and growing 


^ See p. 102. 

2 Thus the book contains both the 
Prayer of Humble Access and the 
modified Black Rubric. But Zwing- 
lian views are expressly excluded, im- 
plicitly by the whole service, and ex- 


plicitly by the Catechism inter alia. 

3 For examples, see the word ‘ ob- 
lations ’ (p. 482), or scrutinise the 
change of langviage in the closing 
section of the first Exhortation in the 
Communion Service. 



EPILOGUE. 


677 


in power from 1689 onwards, were uniformly resisted. 
Similarly the attack upon the disciplinary power of the 
Church in liturgical matters, which really underlay all 
the complaints of the Puritans as to ceremonies and 
uses both great and small, was continuously resisted.^ 

The comprehensiveness of the Prayer Book therefore 
is distinguished not only by its large generosity in 
matters indifferent, but also by its clear limitations 
where matters of importance are called into question. 
The Church does not wish to overdrive the flock, but 
a clear distinction is maintained between the weak 
members who lag, and the wilful ones who stray. 

It is too much to expect that a generous temper such 
as this will not be abused : of this abuse the Prayer 
Book history shows at least one long and continuous 
instance. The Puritan party from the days of Elizabeth 
to the present time has never honestly accepted the 
Prayer Book ; its members have been too much of 
Churchmen to leave the Church, but too little of Church- 
men to value its principles : they have thus remained 
in a false position, attempting to subvert the system to 
which they nominally conformed. It has been pointed 
out how openly the attempt was made in Elizabethan 
times 2 ; and, though it has in God’s good Providence , 
failed all along to win any substantial recognition, it 
has been able at times to establish an evasive and false 
tradition of Prayer Book interpretation which has 
practically popularised and sought even to justify a’ 
system of disloyalty to the Prayer Book. • The party 
has had its conflicts with the more loyal and whole- 

* The Puritan wished (in theory fashion, but the Church will have 
at least) for nothing to be imposed none of such narrow and crude 1 
for which there was not an express . reasoning, 
direction of Scripture: his modern ^ See pp. iibandE 
descendant still argues in the same , , » 


Epilogue, 


The balanc 
struck. 


The Puri’ 
tan rebel- 
Izousness. ^ 


Their 

evasive 

interpreta- 

tion 



678 


EPILOGUE, 


Epilogue. 

has set up a 
false tradi- 
tion. 

Contest 
between 
Puritanism 
and loyalty ; 


still sur- 
viving;'. 


hearted churchmanship, and the issues have hitherto 
not been finally decisive. The failure of the Elizabethan 
attempt to puritanize the Church inaugurated the period 
of loyalty of the early Stuart times : the success of this 
recovery was too rapid and too injudicious, and so the 
revenge came speedily ; for a while sectarianism and 
Puritanism had their way, until a short experience of 
their results under the Commonwealth produced a fresh 
reaction. The failure of the Puritans at the Savoy 
inaugurated another period of loyalty under the later 
Stuarts, but, when Church life was systematically 
crushed in the i8th century by Whig politicians and 
Latitudinarian bishops, the reign of the false tradition 
and the evasive, disloyal or merely torpid attitude to 
the rules of Church worship again set in ; and those 
who tried to be loyal to the Church system, whether 
early followers of Wesley, Clapham Evangelicals or 
Oxford Tractarians, were all alike in turn charged with 
innovation, disloyalty, and even with Popery. The 
contest still survives : the Puritan party still works for 
a system, which is not the system of the Catholic 
Church or of the English Prayer Book, and defends its 
disregard of plain rubrics (<?.^., as to fasting or daily 
services), and its want of sympathy with the system 
{e.g.^ as to the frequency and discipline of Communion) 
by appealing to the evasive tradition, which in the 
dark days of the history it has been able to form, and 
would like to fasten permanently upon the Church. 
Thus there is no feature more marked in the history of 
the Prayer Book than this contest between the Church 
system of worship expressed in the Prayer Book and 
the false interpretation which has grown up through a 
continuous tradition of evasion and rebellion. 

In more recent times further confusion has been 



EPILOGUE. 


679 


introduced into the question by a legal system of in- 
terpretation. The result of the attacks made in these last 
fifty years upon the more active and progressive side 
of Church life has been that law courts have been in- 
voked to decide as to the meaning of the rubrics, partly 
as to doctrine and partly as to ceremonial. It might 
have been foreseen that the result would not be en- 
couraging. Rubrics in their nature are not like statutes, 
which have one definite ascertainable force ; they are 
merely a body of directions, varying greatly in lucidity, 
authoritativeness and completeness. Moreover, as has 
been shown, the Prayer Book is meant to be compre- 
hensive, and many phrases and rules are designedly 
vague and patient of several interpretations. Thus the 
most characteristic features of rubric are just those 
which legal acumen cannot undertake to recognise. The 
tradition of the ecclesiastical courts differed from civil 
courts in this respect and their whole method of interpre- 
tation differed : they were therefore better able to deal 
with the circumstances of the case : and in old days the 
civil courts, when invoked in such matters, referred the 
interpretation at issue to the ecclesiastical authorities, 
and decided the legal consequences in accordance with 
the interpretation which the ecclesiastical authorities 
supplied.^ But the anomalous position of the Privy 
Council, adjudicating in ecclesiastical matters, has ap- 
parently made such a wise procedure impossible ; and 
the anomaly of the position has spread from the dis- 
puted jurisdiction of the Court of the Privy Council to 

^ Tlie history of tho case of Eliza later days the action of the Queen’s 
Shipden, or of the varied fortunes of Bench in the S. Paul’s reredos case, 
the attack on Bp. John Cosin at There has been no difficulty when 
Durham are very illuminating, See civil courts have kept in their own 
for the former p, 639, and for the proper spheres, 
latter Parker’s Inimduction. Cp. in 


EpiloKoe. 

A noiher 
disastrous 
system of 
interj^rsta 
tion. 



68o 


EPILOGUE. 


KpUogtta. 


The ponver of \ 
liturgical 
custom 
acting inde‘ 
pendently of 
rule. 


the undisputed ecclesiastical courts, which are subject 
to it. The result is that the interpretation of the 
Prayer Book is a matter of great difficulty : . not only 
are its provisions more than two hundred years old, and 
their application to present circumstances therefore 
very difficult, but the difficulty has been intensified by 
the unsatisfactory character both of the old traditional 
and of the new legal system of interpretation. 

Against these forces, which, to say the least, make 
for stagnation and rigidity in days when progress and 
orderly freedom are most necessary, another great force 
is to be set, which also forms a conspicuous feature of 
the history, viz., the power of rapid formation of litur- 
gical custom. The rapidity with which usages are 
formed and fixed, often independently or even in 
defiance of express order, is seen conspicuously through- 
out. The rapidity with which Puritan customs over- 
powered the rules of the Prayer Book in Elizabeth's 
reign is paralleled by the rapidity with which the 
Prayer Book rules were recovered and additional un- 
rubrical customs arose, and became general, under the 
earlier or the later Stuarts. Some of the unrubrical, but 
not necessarily unauthorised, restorations or innovations 
of the Cargline divines became part of the rubrical 
directions of the book of i66i, e.g‘., the manual acts or 
ceremonial of the offertory ^ : while others, such as 
turning to the east in the Creeds or the response before 
the Gospel,^ have continued in use, though still un- 
rubrical. 

Similarly the black gown has come and gone again, 
and it is only one instance out of many ceremonial 
observances, which have come and gone in independence 
or even in defiance of the rubrics. 


^ See p. 481. 


® Seepp. 152, 391, 479, 



EPILOGUE. 


Even the recent legal decisions have not prevented 
this free and rapid play of liturgical custom ; for 
example, ,the directions of the Privy Council as to 
vestments are disregarded in nearly every church in 
England, from cathedrals downwards,^ and even by 
those who profess to accept the ruling of the Court. 

It is important to see the meaning of this fact : cere- 
monial observances are only relative things, and they 
depend upon time and place and character and even 
fashion. Liturgical customs are therefore always and 
of necessity in a state of flux : and attempts at enforcing 
uniformity, whether Anglican or Tridentine, have served 
to bring this fact out into prominence. It could hardly 
be otherwise : for worship that has no freedom is in 
imminent danger of becoming formalism. 

On the other hand, there must be some check to 
prevent liberty from becoming licence, and to ensure 
that worship shall be orderly and intelligible : the con- 
trolling force must rest in the hands of the Living 
Church, for otherwise it witl be a case of ‘ new wine in 
old bottles.’ To secure this control is the object of the 
episcopal jus liturgicum : the Bishop is finally re- 
sponsible for the discipline of worship, just as he is 
for all other parts of discipline in his diocese : and here, 
as in other respects, exercising his office constitutionally, 
that is with due regard to the rights of his clergy arid 
laity on one side, and on the other side to those of 
his comprovincials, his metropolitan, his national 
synod, it may be, and ultimately to the whole Catholic 
Church, he is the appointed safeguard and the efficient 
authority in all matters liturgical. 

It may be true that this method of liturgical order 

In most cathedrals copes are not worn, and in most parish churches 
stoles are. 


68 1 


£|>ilogue. 


This is 
necessary 
liberty^ noi 
lawbessness. 


To he under 
living ecclc- 
siasiical 
control 



682 


EPILOGUE. 


Zpilogue. 

Security lies 
in that 
Divine^ 
Govem^nent 
of the 
Church. 


Which the 
history of 
the Prayer 
Book con^ 
sjficuously 
exemplifes. 


offers no ultimate finality in inveterate disputes, but 
that is true of all episcopal government : that bishops 
have made mistakes in the past or been untrustworthy, 
or that they are so now, or that they may be so in the 
future, is no valid objection to their liturgical authority. 
Such considerations, misgivings and fears will not 
justify either the people in refusing to obey the bishops' 
legal and honest commands, or the bishops in refusing 
the responsibility of making and enforcing them. But 
they necessitate a deep-seated belief in the reality of 
the Providence of God directing His Church, and in 
the guidance of the Holy Spirit as a power transcend- 
ing all questions of ecclesiastical organization or policy, 
and overruling the administrative efforts of alike the 
best and the worst of human agents. And certainly 
few tracts of history can supply more cogent reasons 
for such a belief, or show more striking instances of 
the action of the Divine Providence in bringing order 
out of confusion, and truth out of conflicting errors, 
than the History of the English Book of Common 
Prayer. 



INDEX. 




INDEX. 


A. 

Abbot, Abp., no. 

Aberdeen, 144, 145, 229, 230, 237. 
Ablutions, 468, 470, 502. 
Absolution at Divine Service, 356, 
3S7. 369-372 ; 
at the Eucharist, 485-489 ; 
in the Visitation, 118, 624, 
625- 

Accession service, 647. 

Acts of Uniformity, 45, 49, 54, 66, 
67, 78, 80, 81, 100, 103, 105, 
1 18, 124, 141, 193 > I94» 195* 
196, 200, 223, 362-364, 371, 
477, 501 ; 

for Ireland, 107-109, 124, 202. 
Admonition, the, 1 1 3, 1 14, 133. 
Advent, 13, 329-33i> 525, S26, 
620. 

Advertisements, the, 364-367. 
.^Elfric, Abp., 23. 

Agape , 430-433- 

Agatha, S., 325. 

Agcle, 502. 

Agnes, S., 325. , - , 

Agnus otei, 37, 42, 460, 462-464, 
469, 474, 496. 

Alb, 82, 361-367, 663. 

Alban, S., 328, 336, 337, 339'-34T. 
Alcuin, 466, 467, 509. 

Aldrich, Bp., 80. 

Aless, Alexander, 107, 116-125. 
Alexander VI. , 329. 

Alexandria, 388, 440, 650. 

Alleluia, the, 374, 375» 461. 

All Saints, 326, 337, 552. 

Alms, 153, 472, 479-482. 


Alms -bason, 307. 

Almuce, 363, 423. 

Alphege, S., 327, 

Altar, Destruction of, 59, 68-70, 
104, 105 ; 

152, 167, 367, 476. 

Ambrose, S., 327, 336, 561. 
Ambrosian Use, 8, *314, 330, 379, 
409. 

Amen, 372, 430, 435. 

American B.C.P., 151, 222, 234- 
252, 319, 390, 395» 400> 403» 417* 
426-429, 474, 475, 478, 485, 499, 
510-521, 576, 581, 585, 595-597, 
600, 607, 619, 623-629, 634-640, 
645, 667. 

Amice, 361. 

Aftaphora, 436-441, 489. 

Andrew, S., 24, 325, 55t. 
Andrewes, Bp., 247. 

Andrews, St., 145-148. 

Anne, Queen', 228, 253 ; 
of jBohemia, 328 ; 

S., 328, 

Anointing j see ‘Oil,’ ‘ Unction.’ 
Annunciation, 322 \ see ‘Mary.’ 
Ante-Communion Service, 498, 499, 

Arnhem, 36, 224, 356, 357, 397» 
404 ; Easter Anthems, 540. 
Antididagma, 29, 459, 578. 
Antioch, 388, 439. 

Antiphon, 345, 351-357, 4^7, 418, 
623, 625, 631, 636. 

Antiphoner or Antiphoiial, 16, 23, 

24, 31 ; * , , 

of Bangor, see ‘Bangor’; 
of the Mass, 461-465. 



686 


INDEX 


Apocrypha, 139, 149, 153, 159, 
173, 174, 200, 207-209, 378. 

Apostolic ConstiHttio?ts . the, 4, 6';o. 

Argyll, 230. 

Arian, 317, 389, 405. 

Aristides, 387. 

Armenian, 314. 323, 659. 

Arrian, 393. 

Articles y the xxxix, 84, 192, 207, 
234, 239, 247, 248, 252, 308, 
620. 

Ascension, 545. 

Ash Wednesday, 39, 55, 56, 246, 
316, 533, 641-643. 

Augustine, S., of Hippo, 326,, 
476, 479. S6i. 

Augustine, S., of Canterbury, 9, 
314, 327, 336, '353. 41 1, 441 
564, 638. 

Aurelian, 393, 402. 

Austin Friars, 89. 

Auxentius of Milan, 508. 

Ave Maria y 373. 


B. 


Babilas, S., 335; 

Bacon, 97.' 

Bale, IBp., 64. 

Bancroft, Abp., 132. 

Bangor Antiphoner, . 9, ii, 22, 

384, 449. 

Bangor, use of, 14, 23 . 

Banns of Marriage, 479, 613, 620. 
Baptism. Early forms, 5, 387, 391, 

556-569 ■> 

lay, 1 12, 136-143, 586-589; 
private, 144,159. 182, 215, 216,. 

585-595 ; 

service ol, 53, 54, 74, 75, ga, 

140-142, 145, 149. 153, 159, 
j69, 176, 180-182, 197,214, 
215, 232, 245, 329, 508, 536, 

556-597 ; 

of adults, 193, 198, 252, 


59S7597 ; 

conditional, 592. 
Barbara, 335. 

Barbaro, Daniele, 62^ 
Barlow, Bp., 644. 
Barnabas, S., 551. 
Bartholomew, S., 200, 552. 


Barwick, Dr., 170. 

Basel, 94. 

Basil, S., 313, 400, 405. 

Bates, Dr., 170, 194, 206. 

Baxter, Richard, 170, 171, 172, 173, 
190, 19 1, 194, 200, 206. 
Beatitudes, 210, 213. 

Becon, Bp., 128. 

Bede, Venerable, 337, 339, 341, 
502. 

Bell, 367. 

Benedicitey the, 40, 177, 209, 239, 
3i5» 357, 3S0-384. 

Benedict, S., 313, 318, 323, 326, 
376, 3S0, 383, 385, 393, 402, 409. 
Benedict, Biscop, S., 314. 
of Aniane, 373, 

Benedictine Use, 10, 349, 402. 
Benedictions, Episcopal, 17, 497, 
529 ; see also * Blessing.’ 
BenedictziSy the, 42, 209, 352; 356, 

„ 357, 385- ■ ■ ■ 

Benedictus quiy the,. 49 x. ; 

Benefactors, commemoration of, 
122, 123, 634.. 

Benjamin, S.,-335. 

Berthelet, 397, 3^. 

Beveridge, Bp,, 207. 

Bible, the, in’ English, 29, 30 ; see 
also ^ Le'Ctionary,’ ^‘Lessons.’ 
Bidding Prayer, 36, 44. 224, 255, 
394. 423. 479- 
Bill, Dr., 95, 109. 

Black Rubric, the, 83-85,' X02, igo, 
197, 245, 474, 499, 503, 675,676. 
Blaise, S., 327, 339, 

Blessing at the Lessons, 342 ; 

at the Eucharist, 469, 471, 

. 497. 

Bodleian Library, 42, 204, 398. 
Boniface, S., 327, 592. ^ 

Bonn, 28. 

Bonner, Bp. 50-59,-68, 79, 115. .. 

Book of Comjfion Order, the, 132. 

X 43 i 150. 15S. 

Book of Discipline^ the, 1 13, 132. 
Book of th^ B'orm of Common BmperSy^ 
the, 132. 

Boston, 235* 

Bowden, Mr., 237. 

Bowing at the Holy Name, 137, 150. 

167,391,392; ' 

towards the altar, 152, iSy, 



INDEX 


687 


Bradford, John, 128, 129. 

Braga Council, 406, 449, 

Bramhall, Abp., 220- 
Brand enburg-Niirnberg, Kirchen- 

ordnung of, 28, 459, 496. 

Brechin, 230- 
Breda, 206. 

Breviary, i6, 24, 350-358, 373-397. 
401-403. See ‘Port iforium* ; 
of Quignon, 27. See ‘ Quignon.’ 
Brice, S., 327, 339. 

Bridget, S-, of Sweden, 19, 44, 129. 
Bright and Medd, 203. 

Browne, Abp., 63, 64. 

Brownrigg, Bp., 152- 
Bucer, (Butzer), Martin, 28, 62, "6, 
68, 71-77. 80, 84, n6, 358, 482, 
483. 493. S73. 574 . 58i. 641, 
. 662-668, 675. 

Bulgarians, 6io. 

Bull's Christian Prayers^ 128. 
Bullinger, H,, 93, 601. 

Burgess, Dr., 152, 385. 

Burial, 53, 76, 82, 145, 154, 159, 

• i6l, 186, 187, 189, 198, 200, 218, 
225> 233? 245, 252, 630 638 
Barnet, Bp., 21 1. 

Byzaiitine Rite, 379, 400, 439. 


C. 

C-^sarea, 405. 

C'oesarius of Arles, 383. 

Calais, 125. 

Calamy, Edw., 152, 163, 165, 170, 
201, 208. 

Calixtus I-, 332. 

Calvin, Johi>> 68, 86, 88, 93, 112, 
ii6, 129, 131, 132, 150, 158, 
368, 601. 

Calvinistic, 90, 368, 400. 

Cambridge, UniversUyf of, 40, 46, 

49. sC 71, 92> 107, 119. 

124, 152, 203, 

Candlemas, 39; See ‘ Ma^y.’ 

CaiicUe^dcks for the altar, 1 52. 

Canon, the, 12, 15, 24, 40, 53, S4> 
81, 82, 440-450, 49X, 492, 610^ 
628, 663. 

Canons of 1603, 308, 361, 364., 3 ^ 7 . 

376, 392. 477. 576, 582, 5 ^ 5 . 

620, 622, 638 ; 


Canons of 1571, 363; 

of 1575. 364 ; 

of 1584, 364. 

Canterbury, 41 1, 413, 

Canterbury, Province of, 22, 30, 

See also ‘ Convocation/ 

Canticles, 379-3^8, 402, 436. 

Cap, the square, 110, 112, 136. 
Capitella, 386, 392, 393- 
Capua, 466. 

Carolina, South, 240. 

Carte, Thomas, 253, 

Carthage, 592, 651. 

Carthusian Use, ii. 

Cartwright, T., 132- 
Cartwright, Bp., 226. 

Case, Mr., 164, 170. 

Cassiaii, 313, 336, 349, 37S. 
Castellio, Sebastian, 203. 

Catechism in the Baptismal Service, 

572, 5S0, 594. 

Catechism, the, 75, 76, 126, 139, 
143, 154, 175, 1S2, 183, 188, 216, 
232, 239, 245, 584, 593, 597-602. 
Catechumens, 379. 3 ^ 7 . 435 . 436, 
559-569. 596-598. 

Causton, 125. 

Cawood, 135, 

Caxton, W., 20. 

Cecil, W., Lord Burleigh, 79, 95, 98, 
99, loi, 104. 

Celtic Use, 8, 313, 449, 564. 
Censers, 367. 

Censuray 72, 116. 

See also ‘ l^ucer.’ 

Ceremony, Nature of, 17. 

Chad, S., 328. 

Chaderton, Mr., 138. 

Chalcedon, 388. 

Chalice, 59, 367, 486,487, 655,668. 
Chancel, 359, 360, 367, 476, 
Channel Islands, 125, 202, 

Chapel Royal, 35, 40, 42, 91-97, 
103, 105, 138, 164. 

Chapter {Ca^itulitifH) at the Day 
Hours, 350-355. 384- 
Charlemagne, 389, 509- 
■Charles I., u6, 14?. I49, I5P. 2.53® 
399. 646. . . . ^ 

Charles II., 164, 167, 

169, 190, 195*,. 290^ 2^8, 4^0, 

646. 

Charles V.,. ap:ipexpr, 2^,, 71* 



6§8 


INDEX 


Chasuble, 361-367, 638. 

Cheke, Sir John, 51, 71 - 79 * 
Chertsey, 45, 46. 

Chimere, 70, 361. 

Choir, 358-360, 367, 376. 

Chrism, 59, 72, 75, 536, 563, 564, 
568, 603, 654. 

Christmas, 321, 526. 

Chrysom, 75, 76, 117, 5^4-569? 

572, 573. 582, 584. 640. 
Chrysostom, S., 102, 399, 400, 401, 
405-408, 414-420. 

Churching, 76, 154, 187, 198, 219, 
244, 246, 396, 429, 638-640. 
Church Militant Prayer, 469-473. 
Cistercian Use, ii. 

Cicely, S., 325. 

Circumcision, 322, 324, 529. 
Claggett, Dr., 247. 

Clarke, Mr., 170. 

Dr. Samuel, 222. 

Clay, Mr., 108. 

Clement, S., of Rome, 4, 325*337* 
of Alexandria, 348. 

Clement VII. , 26. 

Clerk, the, 135. 

Clifford, Bp. Richard, 2 1, 670. 
Clifford’s, The Divine Services ^ 378. 
Cloveshoo, 9, 314, 324-327* 333* 
598. 

Coil, Dr. T. W., 247. 

Collect, 12, 15, 175, 177, 196, 211- 

213* 351-353* 356-358, 386, 

396-404, 418-422, 466-469, 
471, 477, 478, 497, 498, 
522-555, 653. 
endings, 66, 470, 524. 
nature of, 523, 524. 

Collectar, 6, 7, 16, 23. 

Collier, Jeremy, 226, 253. 

Collins, Dr., 170. 

Comes, the, 461, 465,466, 526-551, 
611^ 

Comfortable words, 38, 485^489. 
Commandments, to be said in Eng- 
lish, 30, 159. 

at the Eucharist, 464, 478. 
Commemorations, 25, 320, 354. 
Commendations, 43, 44. 
Commination, 76, 1 93, 198, 219, 
239* 24s, 251, 316,426, 641-643. 
Commissioners, Plcclesiastical, lOO- 
X02, 109, 363-365* 501* 


Commixture, 460, 468, 

Communion in both kinds, 37, 62, 
493- 

Communion, the, 461, 462. 

Communion Service, changes in, 

53-56, 73, 74, 81, 82, 102, 
145, 147, 160, 177-180, 188, 
197, 210, 213, 214, 231, 232, 
244, 251. 

history of, 430-505. 

Communion of the sick, 502, 
626-629. 

rules of, 498-503. 

daily, 530. 

spiritual, 629. 

connected with occasional Ser- 
vices, 608, 609, 617-619. 

Compline in English, 35. 

Conan t. Dr., 170. 

Con celebration, 668, 669. 

Concurrence, 345. 

Conference, Hampton Court, 137— 
140, 371* 391* 428, 588, 600, 
676. 

Savoy, 169-193, 478, 487, 500, 
503, 676. 

Confession at Divine Service, 356, 
357, 369* 370. 

at the Eucharist, 486-489. 

private, 483, 484, 533, 624. 

Confirmation, 53, 75, 1^36, I39'"i45, 
153, 183-185, 188, 197, 198, 216, 
217. 232, 395, 536, 557“569* 584* 
585, 595-607. 

Connecticut, 234, 236, 237. 

Consecration prayer, 469-474, 491- 
493- 

second, 495. 

Consecration of Church, 201, 233, 
247, 410, 413, 425* 

Constantinople, 388, 405-408. 

Constantins of Cosenza, 465. 

Consuetudinary, 16. 

Consutiatzon, the, of Hermann, 
Abp. of Cologne, 28, 29, 90, 
414, 488, 489,' 494, 570, 574- 
580, 587, 591, 598, 60s, 606, 
612-616, 635, 637, 662, 675. 

Convocation, 21,29-34, 36, 37, 50- 
52. 78, 79. 80, 99, loo, H2, 141, 
151, i68, 193, *94. 195. 20*. 202, 
204, 207, 221, 223, 224, 255, 334, 
427, 576, 587, 595, 646. 



INDEX 


689 


Convocation Service, 203, 254. 
Cooper, Dr., 170. 

Cope, III, 1 12, 146, 361-367, 423, 

' 673- 

Cope, Mr., 1 14, 1 15, 132. 

Corinth, 431, 433. 

Cornelius, Pope, 651. 

Cornwall, 55-57. 

Coronation, 97. 

Corporal, 118, 367. 

Corpus Ckri^iti^ 329. 

Cosin, Bp., 150, 170, 1 91, 194,204, 
205, 234, 343, 344, 425, 426, 479, 
482-485, 495, 496, 501, 583, 666, 
679. 

Coucher, 24. 

Courts, Ecclesiastical, 20S. 
Covenant, solemn league and, 155, 
156, 200. 

Coverdale, Bp, Miles, 29, Ii6, 465, 
638. 

Cox, Bp. 47, 94, 95, 129. . 

Cramp rings, Blessing of, 539. 
Cranmer, Abp., 29, 30-37 42, 43, 
45, 46, 49, 57, 6r, 67, 71, 77, 78, 
79. 81, 84, 89, 91, 92, 100, 309, 
, 31 1. 33S. 341, 3SS. 413-424- 
Credence, Table, 152, 367, 

Creed, Apostles’, 30, 43, 96, 159, 
239, 241-246, 356, 357, 386- 
392, 560-509, 572, 573, 581 ; 
JNicene, 37, 42, 43, 181, 

239-245, 251, 388, 389, 462, 
463, 469, 471 ; 

Athanasian, see * Qtdctmque,'* 
said eastward, 152, 680. 
Crispin, S,, 327. 

Cromwell, Thomas, 30, 33, 44. 
Cross, creeping to the, 40, 536, 540. 
Cross, a, 98 ; 

festivals of the, 326 ; 
sign of the, 53, 73“75» S2, 112, 
113, 129, 136-141, 153. 159, 
167-169, 176, 192, 198, 200, 
207, 215, 239, 247, 559-569, 
573, 578, 582, 585, 604-607. 
Crucifix, 106, 146, 152. 

Cruets, 367. 

Curate, 174, 310, 

Cuthbert, S., 323. 

Cyprian, S., 325, 332, 340, 502. 
Cyril, S., of Jerusalem, 4, 228, 388, 
433, 493, 561, 597* 


D. 


Daily prayer, obligation of, 31a 
Dalmatic, 361, 658. 

Damasus, Pope, 459, 565. 

Daniel, Abp., William, 143. 

David, S. , 328. 

Davids, St., 46. 

Davies, Bp. R. 125. 

Day, Bp., 33, 47, 48, 79.. 

Day, John, 125. 

Deacon, Bp., 227. 

Dead, Services of the, 23, 53, 
65, 82, 122, 126, 127, 354, 
628-638, 644 ; 

prayer for, 76, -82. 472, 482, 
630, 644 : 

Decentius of Eugubium, 449, 508, 
56.4- 

Dedication, 6, 326, 409. 

Delaware, 236, 240, 241. 

Denys, S., 327. 

Devonshire Rebellion, 51, 54-57, 

499- 

Gidache, the, 4, 347, 374, 432, 506, 
558, 596. 

Dillingham, Mr., 195. 

Dionysius, Patriarch of Alexandria, 


313. 

Diptychs, 438, 442-447. 
Directoritwi^ 17, 22. 

Directory^ the, 156, 158-162, 190; 
494, 644- 

Dirige, or Dirge, 33, 36, 43, 44, 
631, 644. See ‘ Dead.’ 
Discipline^ the Book of, 113, 132. 
Dissenters, 207, 221, 222. 

Diurnal, 24- 

Divine Service, 10-14, 52, 73, 81, 
139, 142, 145, 153, 172, 196, 
209, 239, 243, 250, 251, 309- 
321, 347-404, 474; 
meaning of, 307, 431* 477- : 

Dominican Use, ii. 


Dopping, Bp., 234. 

Dowdal, Abp., 63. 

Doxology of the Loi'd’s Prayer, 

153. 176- 

Doxology, Greater. See ‘ Gloria tn 
Excelsis,^ ^ 

Drake, Mr., 170. 

Dublin, 63, 107, 234. 

Dunslan, S., 328, 375, 656, 672. 



690 


INDEX 


Duport, Dr., 203. 
Durel, John, 202. 
Durham, 460. 


E. 

Earles, Dr., 1 70-201. 

East, turning to the, 391, 680. 
Easter, 321, 539-544, 560-566, 574- 
Eastward position, 477, 491. 
Edinburgh, 144, 146, 230. 

Edmund, S., the King, 328, 336. 
Edmund, S., the Archbishop, 32S, 

502, 575. 

Edwar<3, S., the Conf., 253, 328. 
Edward, S., the Martyr, 328. 
Edward VI., 34, 35, 42, 45, 46, 50, 
52, 57, 60, 64, 70, 84, 86, 91, 94^ 
100, 102, 103, 105, 107, 1 12, 1 19, 
126, 149, 155, 195, 226, 255, 359, 
39S- 

Egbert, Pontifical, 414, 418, 425. 
Bgypt, 312, 439. 

Ekiene^ 393, 408, 409. 

Elevation of the Host, 97 , 460 , 487 . 
Elizabeth, Queen, 44 , 94 , 95 , 96 , 
97 , 99 , 104 , III, U 2 , 113 , 115 , 
118 , 119 , 122 , 125 , 126 , 127 , 150 , 
I 5 S» 197 , 255 , 359 , 501 , 536 , 565 , 
587 . 

Ely, 31- 

Ember, 2 1 1, 332, 335, 652, 663. 
Emden, 89, 93. 

Enurchus, S. , 337, 340. 

Ephesine, origin of Gallican use, 8, 

508. 

Efiiciesis, 437-448, 492. 

Epiphanius, S., 336. 

Epiphany, 323, 530, 574. 

Epistle. 13, 36, 96. 97, ii7. I74, 
187, 384, 464-466, 469, 522-553- 
Epistle Book, 6, 7, 16, 23, 461, 
465, 466. 

Erasmus, 35, 601. 

Etheldreda, S., 329. 

Ethel wold, S., 375, 497. 

Eucharist, the, 46-49, 72, 79, 106, 
III, 1 18, 122, 147, 430 - 555 - 
Eucharistic prayer, 523, 653. 
Eudoxia, Empress, 406 
Eugeni us IV,, 659. 

Eve, 403. 


Evensong, History of, 401-404. 
Excommunication, 476, 636, 641. 
Exeter, use of, 21, 22. 

Exhortation at Divine Service, 356, 
3S7> 3697 370; 
at Communion, 483-487. 
Exorcism, 75, 82. 

F. 

Fabian, S. , 325* 

Faith, S., 327. 

Falconar, Bp., 229, 521. 

Easts, 329-334, 343, 596. 

Featly, Dr., 152. 

Fecamp, Win. of, 14. 

Feckenham, Abbat of Westminster, 
79, lOI. 

Ferrar, Bp., 46. 

Fire of London, 254. 

Fish days, 340, 344. 

Fisher, Bp. of Kochester, 128. 
Flagon, 367. 

Fleet, the, 70. 

Florence, 659. 

Font, 367 ; blessing of, 410, 413. 

See ‘ Baptism.’ 

Forbes, Bp., 229. 

Forty Martyrs, SS., 335. 

Fowler, Mr,, 207. 

Fraction, 437, 444, 460, 463. 
Frampton, Bp., 226. 

Franciscan, 27. 

Use, II. 

Frankfort, 93, 94, iii, 112, xi6, 
129. 

Frewen, Abp., 170, 194. 

Friesland, 89. 

Fuller, T., 46. 


G. 

Gall, St, 637. 

Gallican Use, 8, 10, 382, 387, 389, 
409, 438, 446-449. 459. 460, 
465, 496, 508, 509, 523, 524, 
537, 562, 564, 570-573, 637, 
651-672, 675. 

Gardiner, Bp., 49, 67, 79, 81, 91. 
Gates, Sir J., 6q. 

Gauden, Bp., 170, 503. 

Gaul, 313, 323. 



IN^DEX 


691 


Gelasian Sacramentary, 400, 40^, 
467, 603, 625, 672. 

Geneva, 93, 94, 131-135, 150. 

George, S., 325, 336, 337, 423. 

George’s, S., Chapel, Windsor, 
123, 423. 

Gerard, Bp., 229. 

Gerim, 23, 

Gibson, Bp., 208. 

Gilbert, Bishop of Limerick, 12. 

Gildas, 656- 

Giles, S., 327. 

Glasgow, 230* 

Glastonbury, 71, 86. 

Gloria in Excehis^ 18, 37, 42, 97 
318, 382, 383, 391, 462, 469-471. 
474, 496, 497, 668, 

Gloria patri, 42, 153, 176, 210, 317, 
318,356, 372, 375, 384, 391,462. 

Gloria ttbi^ 479. 

Gloucester, 70. 

Godparents, 159, 180, 207, 225, 

232, 239, 245, 575, 576, 579-5S4, 
594-596. 

Good h'riday, 40, 53^-53^. 637. 

Goodrich, Bp., 46, 76, 125. 

Gospel, 13, 36, 96, 97, 117, 342, 464- 
469, 522-552. 

Gospel Book, 6, 7, 16, 23, 461, 
465, 466, 655, 658, 669. 

Gouge, Mr., 201. 

Gown, 112. 

Grace, the, 401. 

Gradual or Grayle, the Service-book, 
16, 23, 24, 461, 531- 
the respond, 461. 

Grafton, R., 23, 43, 83. 

Gray, Abp. Walter, 23. 

Greek version of B.C. P., 124, 203. 

Gregorian Sacramentary, 426, 509, 
603, 630. 

Gregory the Great, S. , 8, 9, 129, 
320, 327, 330, 402-410, 440-444, 
461, 462, 493, 638. 

Gregory IV., 326. 

Gregory Thaumaturgus, S. , 405. 

Grey, Lady Jane, 91. 

Griffith, Bp., 595. 

Grindal, Bp., 79> 9S> 102, 109, 424, 
640, 641. 

Grove, Mr., 207. 

Guest, Bp., 98, 99, 105. 

Gummg , Bp„ 170, 194, 427, 503, 


H. 

Hacket, Bp., 151, 152, 170. 
Haddon, Walter, 107, 108, 109, 

1 19, 120, 121, 122, 125. 

Hadrian, Abbat, 466. 

Pope, 467, 509* 

Hague, the, 163. 

Hall, Mr., 207. 

Hampton Court, 138, 370, 399, 
428. See. ‘ Conference ’ 

Harison, Dr., 252. 

Harvest Thanksgiving, 233, 246. 
Harwood, Dr., 203, 

Hasylton, 125. 

Haynes, Dr., 46. 

Healing, the, 253. 

Heath, Bp., 33, 61, 79, 125. 
Henchman, Bp., 170, 194. 

Henry VII., 40, 253, 444. 

Henry VIII., 26, 29, 30, 31, 34, 
36, 37, 39, 44, 92, 94, 116, 125, 
126, 127, 253, 255, 314, 398. 
Hereford, Use of, 14, 22, 611. 
Ilermann, Abp. of Cologne, 28. 

See ‘ Consultation,^ 

Hewat, P. , 144, 

Heylyn, Dr., 50, 79, 170, 193, 
2.S3- 

Hickes, Bp., 226. 

Hilary, S., 327, 339. 

Idilsey, Bp., 43, 44. See ‘ Primer.^ 
Plippo, 592. 

Hippolytean Canons, 4, 313, 348, 
560, 650, 668. 

Hippolytus, 313. 

S., 322. 

Holbeach, Bp., 46. 

Holy bread, 40, 56. 

water, 40, 56, 623. 

week, 329, 334, 535-540, 559* 

oils, 536. See ‘ Oil.’ 

Holy rood, 144. 

Homiliary, 320. 

Momilies, the, 35, 36, 367. 
Honorius, 460. , 

Hood, 360-367. 

Hooper, Bp ,46, 60, 61, 68, 69, 70# 
78, 83, 90, 663. 

Harts. See ‘ Primer.’ 

Plorne, Bp., 79^ 102, 115, 129. 
Horsley, Bp. 229. 

HortOth Pf., 170^ 


V V ^ 



692 


INDEX 


Hours of prayer, 347-353. 

Hugh, S,, 328. 

Humble access, prayer of, 38, 487, 
491* 

Huntington, Dr. W. R. , 249. 
Hutton, Abp., 137. 

Hyde, Lord Chancellor, 194. 

Hymn, 42, 310, 352, 353, 355, 357, 
404- 

Hymnal, 16, 23. 

I. 

Ignatius, S., 609. 

Immersion, trine, 82. 

Incense, 436, 468, 469. 
Independency, 157. 

Injunctions of Cromwell (1536), 30, 
35, 599- 

of Edward (1547), 35, 3^, 
422-424; (1549), .59, 337, 
599, 636. 

of Elizabeth (1559), 104-106, 
392, 397, 424, 425, 477, 5o>L 
544- 

Innocent I., 449, 508, 563. 
Innocents, Holy, 335, 337, 528. 
Intercession, the Great, 438, 442, 

443, 447, 449, 45^, 4^- 
Interim, the, 71, 86, 89. 
Interpretations, the, 105, 363, 477* 
Intinction, 493. 

Introit, the, 53, 461, 462, 474, 522, 
664. 

Invitatory, 357, 376, 377- 
Invocation of the Holy Spirit, 53, 
74, 82, 240, 437-448, 454, 459, 
473, 492. 

Ireland, 62-64, 107, 108, 230-234, 
Irenasus, S., 3S7. 

Irish version of B. C- P., 1 25, I43. * 
Irish B. C. P. , 202, 230-234, 239, 
246, 485. 49I> 499, SOI, 576, 579. 
59S> 619, 62s, 636, 640, 645- 
Irish Canons, 234, 484. 

« 

j- 

Jabhson, Mr., 170. 

Jacomb, Dr., 170, 194. 

Tames, S., 228, 327, 551. 

James I., 136, 137, 138, 139, 140, 
143, 144, 399, 585, 588. 


James II., 207, 226, 228, 645, 646. 
Jarrow, 314. 

Jarvis, Mr., 237, 240. 

Jerome, S,, 20, 312, 319, 326, 335, 
383, 465. 

Jerusalem, 4, 388, 535, 536, 561. 
Jewell, Bp., 602. 

John Baptist, S , 322, 327, 335, 
337, 55L 552* 

John Evangelist, S., 327, 528. 
Johnson, R. , 125. 

Johnson, Robert, 495, 

Journal = Dimmale, 24, 

Jubilate, 357, 386. 

Justin Martyr, S., 4, 378, 432-436, 
507, 558, 596. 

Justinian, 389. 

Juxon, Bp., 146. 

K. 

Kalendar {1549), 109 ; 

(1552), 109; 

(1561), loi, 109, no, 119; 
153, 159, 161, 209, 230, 246, 
310, 321-341- 
Katherine, S., 24, 327 ; 

Queen, 398. 

Ken, Bp., 226. 

King, Bishop of Chichester, 170. 
King’s Evil, 203, 253. 
Kirchen-ordnung, 26, 28, 90. 

Kiss of peace, 436, 445? 4^- 
Kneeling, 83-85, 98, 99, 113, 139, 
144, 153, 159, 166-169, 176, 192, 
193, 200, 207. 

Knewstubbs, Mr., 138. 

Knight, 125. 

Knox, John, 83, 84, 93, 94, 

1 12, 129, 132, 133, H3» 145, 150, 
158. 

Kyrie eleison at Mass, 53, 81, 407- 
410, 462, 469, 474, 478. 
in the Suffrages, 386, 393, 394. 
in the Litanies, 407-414, 418. 

‘ L* 

Lake, Bp., 226. 

Lambert, S. , 327. 

Lambeth, 72. 

Lambeth Palace, 241. 

Lambeth Judgment, 477, 48 j[, 496, 



INDEX 


693 


Lambeth Library, 208, 481. 
Lambeth, Synod of, 502. 

Lammas, 326, 337. 

Lancashire, 140. 

Laney, Bishop, 170. 

Langton, Abp., 590. 

Laodicea, 620. 

i Lasco, John, 71, 89, 90, 92, 93, 
368. 

Lateran Council (1215), 499, 502. 
Latimer, Bp., 100, 255. 

Latin P.B., 107, loS, 116-125, 
201, 202, 634. 

Laud, Abp., 146, 148, 149, 150, 
151, 400, 427, 477. 

Lawrence, S., 325, 337. 

Lectern, 367. 

Lectionary, 109, no, 222, 223,230, 

. 239, 246, 248, 31 1, 312, 319-321, 

341-343* 350, 354-357, 377-379, 
384, 385, 402, 465, 466, 509. 
Legend or Lesson Booh, 6, 7, 16, 
23, 24. 

Leighton, Abp., 228. 

Leipsic, Ii6. 

Lent, 173, 329, 330, 534, 620. 

Leo, S., 336, 441, 443. 

Leonard, S., 327. 

Leonine Sacramentary, 467. 

Lessons at Divine Service, 36, 153, 
176, 379 ; 

at the Eucharist, 176, 187, 197, 
379; 436, 465, 466 ; 
proper, 526-551 ; 

See ^ Lectionary.’ 

L’ Estrange, H., 122, 190 ; 

K., 191, 

Lichfield, Use of, 21. 

Lightfoot, Dr., 170- 
Lincoln, Use of, 14, 21, 22, 36. 
LHania Maior^ 333, 406, 413. 
Litany, 5, 3,1-33. 44. 52. 53. 90, 
93-90, 100-102, 107, 1 19, 

126, 129, 152, 173, 177, 200, 
210, 244, 251, 333, 356, 357, 
405-429, 498, 525, 653, 657- 
659, 663, 671 ; 

Lesser. See Kyrie eleison at 
, the Hours. 

Litany form, 405-416, 523. 

Liturgy, title, 431. 

.Lloyd, Bp., 226- 
London, 21, 40, S3, 116. 


London, Use of, 21. 

Lords, House of. Committee, 15 1- 
15 ^- 

Lord’s Prayer, 30, 96, 42, 355, 356, 
371-374. 386, 390, 393-396 ; 
at the Eucharist, 435, 437, 438, 

. 444. 447. 464. 469. 477. 496 ; 
in connexion with Baptism, 
^1-569. 573. 583-589. 594- 
Louis, Emperor, 326. 

Lowe, Ed. Shoj't directions^ 378. 
Low Sunday, 543. 

Lucian, S., 327, 339. 

Lucy, S-, 326. 

Luke, S,, 1 17, 552. 

Luther, M,, 26, 414-418, 577, 578, 
638. 

Lutheran, 26, 28, 71, 355, 459, 662, 
674. 


M. 


Machutus, S., 327. 

Madison, Dr., 247, 

Magnificat, 42, 352, 356, 402. 
Mainz, 576. 

Mamas, S. 336- 
Mamertus, 333, 406. 

Maniple, 361. 

Manton, Mr., 164, 169, 170, 201, 
206. 


Manual or Handbook, 7, 17, 23. 
Manual Acts, 74, 148, 151, 197, 
474, 491, 492, 680. . 

Marcellus of Ancyra, 387. 

Margaret, S., 327. 

Mark, S., lor, 551. 

Marriage, 6, 53, 75, 145, 161, 185, 
1-86, 189, 198, 200, 217, 233, 
239, 245, 252, 376, 396, 608- 
622 ; 

prohibited seasons, 344, 620. 
Marshall, W., 32, 33, 43, 44, 599. 

See ‘ Primer.’ 

Marshall, Mr., 152. 

Marshalsea, 59. 

Martin, S., 327, 330. 

Martyr, Peter, 71, 77, 78, 80, 84, 

92. 93. 483. 

Mary, B.V., hours 01, 18-20, 25, 

33. 36. 43.' 44. i54 ; ! 

festivals, 326, 335, 337, 338, 

53 1 - 



694 


INDEX 


Mary Magdalene, S., 327, 335, 337, 

338, 552. 

Mary, Queen, 45, 51, 58, 91, 94, 
107, 128. 

Maryland, 236, 240, 245. 

Mass. See ‘ Eucharist,’ ' Com- 
munion.’ 

High, i.e , with three ministers, 
7, 36; 

Low, come in, 7 ; 

Solemn, decay of, 7 ; 

Votive, 25, retained after 1549, 

58, 548 ; 

private, 72, 499 ; 

of the Presanctified, 498, 537 ; 

dry, 499 ; 

of the dead, 631-634. 
Massachusetts, 237. 

Mastin v. Escott, 592. 

Matthew, S., 552. 

Matthias, S., 55 ^* 

Mattins, history of, 368-401. 
Maundy Thursday, 389, 433, 535, 
625. 

Maximilian, Emperor, 133. 
Maxwell, Bp., 146, 147. 

May, Dr., 46, 58, 95. 

Maydestone, Clement, 22, 25, 
Melancthon, P., 28. 

Melchizedek, 453, 455, 459. 
Memorials or Memories, 36, 353, 
354. 356, 357. 396, 478, 52*5. 
Merbecke, John, 65, 374, 390, 480. 
Merton, 33. 

Michael, S., 325, 335, 337, 552, 
Michael’s, S., Cornhill, 40. 
Middleburgh, 132, 158, 17 1. 

Milan, 508, 

Millenary petition, 136. 

Minor Orders, 62, 650 657. 

Missal or Mass Book, 7, i6, 23, 
247 31- 

Missale Erancorum^ 654, 672. 

Mitre, 361, 363, 669, 671. 

Mixed chalice, 474. 

Montague, Dean, 139. 

More, Sir Thomas, 12S. 

Morley, Bp., 170, 194, 503. 
Mozarabic Use, 8, lo, 318, 330, 
375» 379, 380, 409, 447, 458, 
571, 572. 

Muhlenberg, Drt Wt A*? 248, 
Munster, 124, 


N. 

Name, The Most Sweet, 329. 
Nestorian, 439. 

New Brunswick, 236. 

New fire, blessing of, 540, 564. 
Newcomen, Mr., 170. 

New Jersey, 236, 240. 

New York, 236, 237, 240, 248. 
Nicene Council, 174, 330, 388. 
Niceta of Remesiana, 380. 

Nicholas I., 610, 656. 

Nicholson, 194, 

Nicomede, S., 327. 

Niliis, S., 402, 

Nocturn, 357. 

Non-communicating attendance, 

73. 98, 99. 483-485- 

Nonjiirors, 222, 226-228, 245, 478. 
Norfolk Rebellion, 55. 

Norton, Mr. , 602. 

Notker Balhulus, 637. 

Nowell, Dean, 112, 124, 600-602, 
Nunc diniittis^ 42, 353, 402. 


O. 


Oath, 140, 169. 

Oath of Supremacy, 6i, 102. 
Oblations, 73. 

Occurrence, 345, 379. 

Octaves, 225, 332, 354. 
OecolampacHus, 601. 

Oes, the fifteen, 19, 44, 128, 129. 
Offering days, 480. 

Offertory, the ceremony of the, 
iSr, 152, 178, 197, 436, 

438, 462, 467. 468, 472, 474, 
479-482, 680. 
the Chant, 461, 462. 
Oglethorpe, Bp., 97. 

Oil, 436. 

Holy, 536, 560, 5S0, 582, 654. 
Okeknd, 125. 

Orariutfh the (1546), 44, 127* 
Order of the Communion^ the, 38, 
39, 45, 66, n6, 471, 473, 483-489> 
491, 494, 497, 624 
Orders, 208, 219, 220. 

Ordinal, the Latin Directory, i6| 

23, 24, 25, 470 ; 



IN£)£X 


6 gS 


Ordinal, the Ordination Services, 
53, 60-62, 76, 102, 145, 192, 199, 

219. 247, 307, 410, 413. 425. 
508, 648-673. 

Ordinary of th^ Mass, 12, 15, 24, 
468, 469. 

Ordination, early forms, 5, 6. See 
‘ Ordinal/ 

Organ, 112. 

Orleans Council, 406. 

Ornaments rubric, loi, 102, no, 
^537 176, 1937 200, 209, 224, 
246, 31 17 360-367, 

Osiander, 28. 

Osmund, S., 15. 

Overall, Bp., 143, 600, 602. 

Oxford, 100, 254, 460. 

Oxford, University of, 49, 58, 71, 
92, 107, 119, 152. 


P. 


Pachomius, S., 313. 

Palestine, 3 1 2, 
l^alliiun, 655- 

Palm Sunclay, 40, 56, 535. 
Paraphrases of Erasmus, 35. 

Paris, II, 235. 

Parker, Abp., 50, 95-102, 105-109, 
3637 3657 500, 501, 587, 620, 
644. 

Parker, S., 237, 242. 

Parkhurst, Bp., 360, 

Parliament, 36, 37, 47, 49, 51, 78, 
79, 80, 83, 84, 977 103, 131, 
132, 141, T46, 151, 155, 159, 
162, 163, 164, 1 68, 169, 194, 
196, 205, 206, 207 ; 

Prayer for, 427. 

Parsed, T. , 203, 254. 

Paschal candle, 540. 

Passing bell, 638. 

Passional, 23. 

Passiontide, 534. 

Paten, 59, 3677 655, 668. 

Patrick, Bp,, 207, 21 1, 482. 

Paul, S., 325, 327, 551. 

PauPs, a, 40, S 5 » 5S, 59 » 61, 66, 
69, S5, 103, 254, 
rectory of, 169. 

Paul the Deacon, 320. 


Paulet, Sir Hugh, 125. 

Pax, 445, 449, 468. 

Pearson, Dr., 170, 192, 201. 
Peckham, Abp., 497, 590, 606. 
Penance, 640. 

Penitents, reconciling of, 536. 
Penitential, 23. See ‘Theodore.. 
Pennsylvania, 236, 240 
Perpetua and Felicita.s, SS., 325. 
Perth, 144. 

Peter, S., 325, 326, 551. 

Peter the Fuller, 388. 

Petley, Mr., 203. 

Petrus and Dorotheas, SS., 55. 
Pew, reading, 359, 360, 500 ; 

for the seats, 367. 

Philadelphia, 235, 236, 237, 240, 
241. 

Phileas and Philoromus, SS., 335. 
Philip and James, SS., 1 17, 325, 

551- 

Philip the Deacon, S., 557, 649. 
Philocalian Kalendar, 324. 

Phocas, 326, 

Pie, 17, 25, 52, 345, 

Pierce, Dr., 170. 

Pilkington, Bp., 95. 

Pinkie, Battle of, 423. 

Pirminius, 586. 

Pius, IV., III. 

Pius, V., III. 

Fix, 367. 

Fiacebo. See ‘Dead.’ 

Pliny, 4, 432-436, 507. 

Pole, Cardinal, 47, 659. 

Pollanus, Valerandus, 71, 86, 8$, 
937 368, 465, 488, 494 - 
Polycarp, S., 335. 

Ponet, Bp., 363, 601. 

Pontifical, 7, 17, 62, 497, 603, 
652-672. . 

Poore, Bp. Richard, 15, 20, 21, 
460, 590, 621. 

PoptLlum Super or Ad^ 467. 
Portiforium^ Porteau, &c., 23, 31. 
Postcommunion, 464, 467, 469, 474, 

496, 5257 668 . 

Preces privates, 1 2 7. 

Preface, 42, 66, 225, 382, 441, 446, 
448, 45O7 4647 470, 489, 490, 5237 
610. 

Preface to B.C.P., 196, 200, 308- 



6 g 6 


INDEX 


Preface to Irish B. C. P. , 230. 
Presbyterian, 114, 156, 164, 165, 
167, 168, 169, 170, 171, 172, 191, 
199, 222, 487, 619, 634. 

Pretiosa, 498. 

Prideaux, Dr. , 15 1, 152, 

Prime and Hours, 34, 36. 

Primer, 18-20, 23, 24, 31, 32, 43, 
426, 547j 630, 644. 

Primer, Marshall’s, 33, 43, 44, 41 3> 
599 ; 

Bishop Hilsey’s, 33, 43, 44> 

413^ 634 ; 

King Henry’s, 33, 43^ 44» 127, 
415, 600, 634 ; 

reformed, 43, 126, 127, 399, 

644* 

Prisca, S., 325. 

Privy Council Court, 362-367, 301, 
679-681. 

Procession, 98. See ‘ Litany.’ 
Processional, 17, 23, 34. 

Profuturus, 449* 

Prohibited degrees, 75, 234, 308, 
620. 

Proper Psalms and Lessons, 526- 
551* 

Provoost, Dr. Sam, 241, 247. 
Prynne, W., 150. 

Psalmody, 311-3^9, '345» 350-357, 
376-378, 630. 
at the Eucharist, 436. ^ 

Psalter, a part of the Breviary, 13, 
16, 23, 24 ; . ^ 

a book of private devotion, 1 8 ; 
a shortened P.B., 135 ; 
in English, 40 ; 

in metre, 93, 106, 154, 174, 
210, 308, 404 ; ^ 

proper psalms, 526-547, 

Pulpit, 359, 367. . 

Puritans, I10-115, 134, 136, I3^» 
139, 145, 150, 152, 189, 190, 199, 
361-3^3. 37 L 37B, 427 » 478, 500 , 
582, 614, 636, 667, 677-680. 


Q. 

Quicuiique rntlt, X19, 209,2251231, 
239, 241, 244, 353, 356, 388, 390, 
391- 


Quignon, Quinones, Cardinal Fer- 
nandez de, 27, 34, 309, 316, 

336, 337, 341, 342, 355> 369, 373. 
384, 390. 

Quinquagesima, 533. 

Quivil, Bp., 23. 


R. 

Rainolds, Dr., 138, 140, 600. 
Ramsbury, 15. 

Rationale^ the, 17, 34, 

Rattray, 146, 228, 229. 

Rawlinson, Mr., 170. 

Readers, 37 1. 

Reading Service, 376. 

Recitation of Daily Service, 310. 
Reconciliation of Apostates, 234, 

254* 

Redman, Dr., 46. 

Register, 39. 

Remigius, S., 327. 

Requiem^ 631. 

Reservation, 77, 82, 121, 502, 627, 
Respond, 36, 351-355. 380, 636. 
Responsorial psalmody, 317, 345. 
Reynolds, Bp., 163, 165/ 169, 170, 
428. 

Rhode Island, 234, 236, 237. 
Richard, S., 328. * 

Ridley, Bp., 46, 60, 61, 68-7 1, 78, 
84, 85, 100. 

Ring in marriage, 1*36, 159, 200, 
217, 609, 615. 

Ripon, 314- 
Rite, nature of, 17. 

Robertson, Dr., 46. 

Rochet, 70, 82, 85, loi, 361, 362, 
Rogation, 333, 335, 405, 406, 413, 
422, 544, 620. 

Roman Use, 8-14, 313, 3x4, 321-" 
332, 349-3S5. 373, 380-389, 408- 
4X1, 438-449, 508, 509, 523, 526, 
562-569, 574, 652-672. 

Rome, 8, 9, 12, 30, 44, 47, 92, 95. 

102, 3x3, 319,406, 561. 

Rouen, 493. 

Rubric, 17, 470. 

of Communion Service, 475'^ 
477, 498-503^ 

Rufiinus, 383, 387. 

Russell^ Lord, 57, 



INJD£X 


697 


S. 

Sacramentary, 5, 6, 7, 15, 461, 

466-468, 509, 524, 531, 610, 617, 
651. 

Sacring bell, 59, 

Salesbury, 125. 

Salisbury Use, 14, 15, 20, 460, 

611. 

Salutation, 356, 357, 393, 401, 469. 
Salve festa dies, 42. 

Sancroft, Abp., 195, 204, 221, 226, 
245- 

Sanctusy 42, 435, 437, 442, 445, 
447, 450, 462, 464, 469, 490, 491* 
Sanderson, Bp., 170, 194, 309. 
Sandys, Bp., 105, 112, 362. 

Sarum, ii, 15, 22, 31, 43. 

Savoy, 170. See ‘ Conference.’ 
Scarf, 361, 366. 

Scattergood, Mr., 195. 

Scoloker, A., 613. 

Scory, Bp., 644. 

Scotland, 143, 144, 146, 197, 20:, 
222, 228, 237. 

Scott, Bp., 10 1. 

Scottish Liturgy, 143-151,228-230, 

240, 245, 310, 316, 371, 374, 375, 
397, 426, 463, 474, 477, 478, 
480-482, 487, 492-495, 501, 503, 
510-521, 539, 547, 576, 582,605, 
607, 628. 

Sea, prayers at, 162, 199, 246, 250, 

644. 

Seabury, *Bp. Sam, 236, 237, 240, 

241, 244, 247, 510-521. 

Sealed book, 195, 196. 

Secret, 467-469, 525. 

Secular Use, 10-12- 

Sentences Introductory to Divine 
Service, 356, 357, 368, 369. 
Septuagesima, 330, 532. 

Sepulchre, Easter, 540, 

Sequence, 36, 461, 61 1, 637. 
Serapion of Thmuis, 5, 435, 436, 
560, 650, 668. 

Sergius, 463. 

Sermon, 433, 436, 469* 47i, 479* 
Service-books. Early, 5-7. Me- 
diaeval, 6, Celtic, 9. Sarum. 
15-22. 

lists of, 23. 
arrangement of, 24. 


Sexagesima, 532. 

Sharp, 207. 

Shaxton, Bp. 459, 641. 

Sheldon, Bp. 170. 

Shepherd, 125. 

Sherborne, 1 5. 

Shipden, Eliza, 639, 679. 

Shortened Service Act, 223. 
Shrewsbury, 227. 

Shrove Tuesday, 

Shute, Mr., 152. 

Silvester, S., 325. 

Silvia, S., 4, 53S, 537, 561. 

Simon and Jude, SS., 552. 
Sindonem, Super, 467. 

Skeats, Mr., 201. 

Skinner, Bp., 194. 

Skinner, John, 229. 

Skip, Bp., 47. 

Smith, Dr. W., 238, 240, 242, 245, 
247- 

Smith, Sir Thomas, 95, 98. 

Smyth, Mr., 108. 

Somerset, Duke of, and Protector, 
40, 46, 47, 48, 55, 60, 79, 86. 
Southampton, Earl of, 503. 

Spain, 317. 

Sparkes, Dr,, 138. 

Sparrow, Bp., 170, 194, 628. 
Sponsors. See ‘ Godparents.’ 
Spottiswoode, Abp., 145. 

Spurstow, Dr., 170. 

Staff, pastoral, 361. 

Staples, Bp., 63. 

Star chamber, 132. 

State Services, 199, 226, 254, 645- 
647. 

Stations, 331, 423, 498, 536. 
Statuta JScclesiceAnHqua, 651-6580 
Stephen, S., 117, 335, 337, 528. 
Sterne, Bp., 170. 

Stillmgfieet,^p., 206, 207, 21 1. 

St. Leger, Sir Anthony, 63. 

Stole, 361, 655, 658. 

Stowe Missal, the, 449. 

Strasburg, 71, 72, 86, 93. 
Strickland, Mr., 113. 

Strype, J., 124, 131- 
Subdeacon, 62, 117. 

Subscription, 207, 208. 

Sudary, 59. 

Sudbury, Abp, Simon, 502o 

Suffolk, 140. 



698 


INDEX 


Suffrages, 35i-353> 356-358, 382, Trinity Sunday, 548 
386, 392-396, 41 S, 617, 623. Trisagion, 637. 

Sunday, 174. Trope, 461. 

Surplice, 82, 85, 93, 98, loi, 103, Troper, 16, 23. 
110-114, 129, 136, 139, 164, 176, Tuckney, Dr., 170 
192, 207, 360-367, 673. Tunicle, 361. 

Stii'stim corda, 435, 437, 441, 446, Turner, Dr., 114. 

450, 523, 661. Turner, Bp., 226. 

Sussex, Earl of, 107, Twisse, Mr., 151. 

Symmachus, 463. 


T. 

Tallis, T., 125. 

Taylor, Bp. Jeremy, 245. 

Taylor, Dr., 47. 

7e Deum, 42 , 3i5» 352 , 35S“3S7> 

380-383. 

Telesphorus, 463. 

Tenison, Abp., 207, 208, 254. 
Tertullian, 4, 348, 387, 432, 560, 
609, 610. 

Destament of otir Lordy the, 650. 
Thanksgivings, 175. 

Theodore, Abp. 466, 630. 
Theodoret, 383. 

Thirlby, Bp., 46-49, 80, loi. 
Thmuis, 5. 

Thomas of Worcester, 226. 

Thomas, S., 117, 551. 

Thomas of Canterbury, S., 334, 339. 
Thorndike, Dr., 170. 

Thurstan, Abbat, 13. 

Tillotson, Abp., 206, 207, 208, 21 1. 
Timothy, S., 335. 

Timothy of Constantinople, 388. 
Tippet, 361. 

Title page of B.C.P., 307. 

Titus, S., 335- 
Toledo, 318, 389. 

Tonstal, Bp., 791 104.^ 

Torry, Bp., 229. 

Tours, 324. 

Tower of London, 60, 79, 91, 92, 
IIS, 151. 196- 
Tract, 345, 461. 

Trajan, 4, 507. 

Transfiguration, the, 329, 338^ 
Trent, Council of, 12, 499. 

Trental, 631. 

Trillek, Bp., 22. 

Trinitate, lions ds, iS. 


U. 

Udall, N., sr. 

Unction of the Sick, 76, 82, 120, 
623, 625 ; 

at Baptism, 82, riS, 5825 
at Confirmation, 603-605 ; « 
at Ordination, 655-072 ; 
see also ‘ Oil ’ and * Chrism. 
United States, 234, 

Usages, 227. 

Ussher, Abp., 15 1, 152, 163. 


V, 

Vaison, Council of, 317, 393, 409. 
Valentine, S., 325. 

Vent Creator, 199, 220, 657-659, 
666, 670. 

Venita 7 *e, 23, 

Venite, 42, 315, 352, 356, 357, 
376, 377- 

Versicles, 35i-353> 357, ’374, 375, 
394-396, 419- 

Vestments, 70, 72, 73, 78, 82, lOI- 

106, II 2 , 1 13, 360-367, 474. 

Victorinus Afer, 440. 

Vienne, 333, 406. 

Vigils, 173, 331, 333, 335, 343, 348, 
405, 526, 539, 546, 559. 

Vigihus, 449. 

Vincent, S., 335. 

Virginia, 234, 235, 236. 

Visitation of the sick, 53, 76, 77, 
83, 14s, 154, 161, 186, 198, 
218, 233, 239, 24s, 252, 396, 
622-620* 

Royal, 35, 59, I04, 5oi- 
Episcopal, 69. 

of prisoners, 233, 239,. 246 
250, 



INDEX 


699 


Visitation Articles, 35, 59, 60, 193 ; 

of B.V.M, 322, 329. 

Vitalis and Agricola, SS., 336. 
Vives, Ludovicus, 128. 


W. 

Wafer, 73 = 83, 105, 365, 487, 500, 

SOI. 

Waldegrave, R., 132, 

Wallis, Dr., 170. 

Walton, Bp., 170. 

Ward, Mr., 151, 152* 

Warner, Bp., 170, 194. 

Washington, 244. 

Washington, President, 244. 
Wearmouth, 314. 

Wedderburn, Bp., 147, 148. 

Wells, Use of, 21. 

Welsh P.B., 125, 201. 

Westfield, 152. 

Westminster, 40, 91, 99,-103, 196, 
201, 444 = 536, 590 - 
Westminster Assembly, 155, 15S. 
Weston, Dr., 80. 

Wharton, Dr.* C. H. , 238. 
Whitaker, Dr., 124, 203, 

Whitby, 9. 

Whitchnrch, E., 23, 43. 

White, Bp., 226. 

White, Mr., 152. 

White, Dr. W., 238, 239, 241,245, 
246, 247. 

Whitehall, 14S- 
Whitehead, Dr., 79, 94, 95. 
Whitgift, Abp. 137, 399. 
Whitsuntide, 546-548, 574. 
Whittingham, Dean, 94, 129. 


Wiclif, John, 22. 

Wied, Hermann von, 28. See 
* Co7zsultatio7t.^ 

Wilfrid, S , 9, 314. 

William III., 206, 207, 226, 646, 
WMliams, Bp. John, of Lincoln, 1 52- 
Williams, Bp. John of Chichester, 
207, 208. 

Williams, Bp., of Connecticut, 249. 
Wilmington, 241. 

Winchelsey, Abp., 23. 

Winchester, 36, 402. 

Windsor, 45, 46, 47, 65. 

Windsor Commission, 45-47. 
Windsor, S. George’s Chapel, 423. 
Winton, Earl of, 228. 

Wodrow Ivliscellany, 146. 

Wolsey, Cardinal, 413. 
Woodbridge, Mr., 170. 

Worcester, 23, 575, 
de Worde, W., 19. 

Words of Institution, 435, 437, 438, 
443-448, 492, 495. 

Worth, Mr., 165. 

Wren, Bp., 146, 194, 204, 255, 316, 
379 , 419, 428, 477, 482-484, 494, 
501, 526, 529, 581, 583, 62S. 

Y. 

York, Use of, 14, 22, 23, 611-614. 

Council of, 575. 

Young, Dean, 145. 

Young, Dr., 79. 

Z 

Zurich, 71, 93. 


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